Psalms 106:47 — Word Study
WLCהוֹשִׁיעֵ֨נוּ׀ יְה֘וָ֤ה אֱלֹהֵ֗ינוּ וְקַבְּצֵנוּ֮ מִֽן־ הַגּ֫וֹיִ֥ם לְ֭הֹדוֹת לְשֵׁ֣ם קָדְשֶׁ֑ךָ לְ֝הִשְׁתַּבֵּ֗חַ בִּתְהִלָּתֶֽךָ׃
BSASave usyâshaʻ [rescue, deliver] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] our Godʼĕlôhîym [Elohim, the supreme God] and gather usqâbats [collect, assemble] frommin the nationsgôwy [Gentiles, heathen] that we may give thanksyâdâh [praise, acknowledge] to Your holyqôdesh [set-apart, sacred] nameshêm [identity, character] that we may gloryshâbach [triumph, rejoice] in Your praisetᵉhillâh [a song of praise]
| Greek | English | Parsing |
|---|---|---|
| הוֹשִׁיעֵ֨נוּ׀ | save us | Verb hiphil imperative second person masculine singular, suffix |
| יְה֘וָ֤ה | O Yahweh | Noun proper |
| אֱלֹהֵ֗ינוּ | God our | Noun common masculine plural construct, suffix |
| וְקַבְּצֵנוּ֮ | and gather us | Conjunction, verb piel imperative second person masculine singular, suffix |
| מִֽן־ | from | Preposition |
| הַגּ֫וֹיִ֥ם | the nations | Particle, noun common masculine plural absolute |
| לְ֭הֹדוֹת | to give thanks | Preposition, verb hiphil infinitive construct common |
| לְשֵׁ֣ם | to [the] name of | Preposition, noun common masculine singular construct |
| קָדְשֶׁ֑ךָ | holiness your | Noun common masculine singular construct, suffix |
| לְ֝הִשְׁתַּבֵּ֗חַ | to boast | Preposition, verb hithpael infinitive construct common |
| בִּתְהִלָּתֶֽךָ׃ | in praise your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Save us, O LORD our God, and gather us from the nations, that we may give thanks to Your holy name, that we may glory in Your praise. |
| KJV | Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. |
| ASV | Save us, O Jehovah our God, And gather us from among the nations, To give thanks unto thy holy name, And to triumph in thy praise. |
| YLT | Save us, O Jehovah our God, and gather us from the nations, To give thanks to Thy holy name, To glory in Thy praise. |
| WEB | Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise! |
| BBE | Be our saviour, O Lord our God, and let us come back together from among the nations, so that we may give honour to your holy name, and have glory in your praise. |
Where they part company is not applicable here.
The sentence is structured around a main plea, followed by a purpose for that plea, creating a flow of thought that emphasizes both urgency and intention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 106:47
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Salvation and Gatheringgenerated
Psalm 106:47 expresses the collective cry of the Israelites for God’s intervention. They seek rescue from their troubles and a return from exile among the nations, reflecting their dependence on God’s mercy and the desire to worship Him. This plea is part of a larger narrative of Israel's history, highlighting their repeated need for divine help and restoration, as seen throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 14:7 | Oh, that the salvation of Israel would come from Zion! When the LORD restores His captive people, let Jacob rejoice, let Israel be glad! |
| 2 | Psalm 126:1 | When the LORD restored the captives of Zion, we were like dreamers. |
| 3 | 1 Chronicles 16:35 | Then cry out: ‘Save us, O God of our salvation; gather and deliver us from the nations, that we may give thanks to Your holy name, that we may glory in Your praise.’ |
| 4 | Jeremiah 32:37–41 | I will surely gather My people from all the lands to which I have banished them in My furious anger and great wrath, and I will return them to this place and make them dwell in safety. |
| 5 | Ezekiel 36:24–28 | For I will take you from among the nations and gather you out of all the countries, and I will bring you back into your own land. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הוֹשִׁיעֵ֨נוּ, ho.shi.'E.nugenerated
The verb הוֹשִׁיעֵ֨נוּ (ho.shi.'E.nu) is a hiphil imperative form, meaning 'save us.' It is derived from the root יָשַׁע (yasha`), which conveys the idea of delivering from danger or trouble. This word encompasses various forms of salvation, including physical rescue and moral deliverance, emphasizing God's role as a savior.
The imperative form indicates a direct request or command, showing urgency in the psalmist's plea for help. The use of the suffix indicates that the plea is communal, directed towards the collective people of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of הוֹשִׁיעֵ֨נוּ as 'save us.' The BSB, KJV, ASV, YLT, WEB, and BBE all reflect this understanding.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb הוֹשִׁיעֵ֨נוּ (save us) governing the structure. Following this, there are additional clauses that elaborate on the request, including a conjunction introducing the gathering and expressions of thanksgiving.
The overall structure reflects a series of connected thoughts, emphasizing the psalmist's urgent plea for salvation and the communal aspect of worship.
Septuagint Backgroundgenerated
The Septuagint translates הוֹשִׁיעֵ֨נוּ as ἡμᾶς (hēmās), which means 'us.' This choice indicates a direct appeal to God for collective salvation, aligning with the original Hebrew intent.
The use of the term in the Septuagint maintains the focus on communal deliverance, reflecting the same urgent tone found in the Hebrew text.
In plain words — the whole versegenerated
Psalm 106:47 is a prayer asking God to save the people of Israel and bring them together from the nations. The psalmist wants to give thanks to God's holy name and to rejoice in His praise. This verse highlights the importance of seeking God's help and the desire to worship Him as a community.
Frequently Asked Questionsgenerated
Asking God to save us reflects a recognition of our need for His help in times of trouble, whether physical, emotional, or spiritual.
Gathering from the nations signifies a return to community and worship, emphasizing the importance of unity among God's people.
Giving thanks to God's holy name involves acknowledging His character, identity, and the blessings He provides, often expressed through worship and praise.
Glorying in God's praise means celebrating His attributes and deeds, often expressed through songs, prayers, and communal worship.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's salvation?
- How can I actively participate in gathering with my community to worship God?
- What are some ways I can express my gratitude to God for His holiness?
- How does praising God strengthen my faith and relationship with Him?
The early church on this verse — how the Fathers read it
The early church fathers, such as Augustine of Hippo, referenced this verse to discuss God's sending of disciples to the nations, highlighting the fulfillment of prophecy in the context of salvation.
You see, while Jesus did not go to the nations himself, he sent the disciples. That was the fulfillment of what the prophet said, “A people I never knew has served me.” Notice how profound, how clear,Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:47 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSave us, O Lord our God,.... Here the psalmist represents the people in captivity, and represents them as praying for deliverance; as well knowing that none but God could save them: and a prayer of
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless he regarded their affliction, when he heard their cry: -Conclusion.
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSave us, O Lord our God: O thou who hast so often pardoned and saved us, notwithstanding our former and manifold provocations, be thou pleased once more to deliver us. In thy praise; in thy praiseworthy work wrought for us; praise being put for actions worthy of praise, as it is here, above, , and oft elsewhere.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.Ver. 47. Save us, O Lord our God] This is the main request of the psalm, and the chief thing intended; for for this cause prefaced the prophet, as Psalms 106:1-2, &c., and reckoned up the people’ s sins and God’ s deliverances, that he might bring in this, "Save us," as thou ever hast done. To give thanks unto thy holy name] Good ends propounded in prayer is a special means of speeding. Hypocrites do all in themselves, so do not the saints, Hosea 14:8; and all for themselves, as Zechariah 7:5 Hosea 10:1, which is not the saints’ practice, Son 5:1…
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(47) Save us.—For this prayer the whole psalm has prepared the way.
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 47. Save us. O Lord - and gather us] These words, says Calmet, are found in the hymn that was sung at the ceremony of bringing the ark to Jerusalem, 1 Chronicles 16:35-36; but it is supposed they were added by Ezra or some other prophet: here they are in their natural place. The author of the Psalm begs the Lord to gather the Israelites who were dispersed through different countries; for at the dedication of the second temple, under Nehemiah, (where it is probable this Psalm, with the cvth and the cviith, was sung,) there were very few Jews who had as yet returned from their captivity.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges47. This prayer is the point to which the long confession of national sin, from Psalms 106:6 onward, has been leading up. ‘We have sinned, often and grievously; we are bearing the just punishment of our sins; but we confess our guilt; Thy lovingkindness is inexhaustible, once more bring us to our own land, that we may fulfil the purpose of our calling.’ to give thanks &c.] For Jehovah’s praise is the end and object of Israel’s existence. Cp. Isaiah 43:21; Psalms 22:3, note.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleSave us, O Lord our God, and gather us from among the heathen - From among the nations.
Read Albert Barnes on Psalms 106 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Save us, O LORD our God, and gather us from the nations, that we may give thanks to Your holy name, that we may glory in Your praise.
Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise!
Save us, O LORD our God, and gather us from the nations, that we may give thanks to Your holy name, that we may glory in Your praise.
Deliver us, O Lord, our God! Gather us from among the nations! Then we will give thanks to your holy name, and boast about your praiseworthy deeds.
Tyndale line
Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.
Save us, O Jehovah our God, And gather us from among the nations, To give thanks unto thy holy name, And to triumph in thy praise.
Save us, O LORD our God, and gather us from among the nations, to give thanks unto thy holy name, and to triumph in thy praise.
Save us, O LORD our God, and gather us from among the heathen, to give thanks to thy holy name, and to triumph in thy praise.
Saue vs, O Lord our God, and gather vs from among the heathen, that we may praise thine holy Name, and glorie in thy praise.
Strictly literal
Save us, Jehovah our God, and gather us from among the nations, to give thanks unto thy holy name, [and] to triumph in thy praise.
Save us, O Jehovah our God, and gather us from the nations, To give thanks to Thy holy name, To glory in Thy praise.
Save us, O our God YHWH, and gather us from the nations, || To give thanks to Your Holy Name, || To glory in Your praise.
Save us, O Lord our God, and gather us from among the nations, to give thanks unto thy holy name, to triumph in thy praise.
Save us, Yahweh, our God. Gather us from among the nations so that we may give thanks to your holy name and glory in your praises.
Simplified
Save us, Lord, our God! Bring us back together from among the nations, so we can thank you and declare how magnificent and holy you are.
Be our saviour, O Lord our God, and let us come back together from among the nations, so that we may give honour to your holy name, and have glory in your praise.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with the Septuagint providing a direct correspondence to the Hebrew. This consistency suggests a shared understanding of the plea for salvation and gathering among the nations.
הוֹשִׁיעֵ֨נוּ׀ יְה֘וָ֤ה אֱלֹהֵ֗ינוּ וְקַבְּצֵנוּ֮ מִֽן־ הַגּ֫וֹיִ֥ם לְ֭הֹדוֹת לְשֵׁ֣ם קָדְשֶׁ֑ךָ לְ֝הִשְׁתַּבֵּ֗חַ בִּתְהִלָּתֶֽךָ׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 106:47
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Conj | V-Piel-Impv-2ms | Suff — Conjunction · verb piel imperative second person masculine singular · suffixHC/Vpv2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שָׁבַח (shabach) is a primitive root that encompasses meanings related to both soothing and praising. It can refer to addressing someone in a loud tone, pacifying, or commending, particularly in a religious context. The entries indicate that it can also imply boasting in certain forms. Notably, the word appears in contexts involving both calming and glorifying.
[שָׁבַח] vb. Pi. soothe, still
Pi. he stilleth it
Hiph. stilling the roar of the seas.
base
[שָׁבַח] vb. Pi. laud, praise
Hithp. boast
base
H7623a שָׁבַח Pi. soothe, still H7623b שָׁבַח Pi. laud, praise
7623 shabach shaw-bakh'
a primitive root; properly, to address in a loud tone, i.e.
(specifically) loud; figuratively, to pacify (as if by
words):--commend, glory, keep in, praise, still, triumph.
שָׁבַח (sha.vach) — to soothe.
1) to soothe, still, stroke
1a) (Piel) to soothe, still
1b) (Hiphil) stilling (participle)
שָׁבַח (sha.vach) — to praise.
1) to laud, praise, commend
1a) (Piel)
1a1) to laud, praise (God)
1a2) to commend, congratulate (the dead)
1b) (Hithpael) to boast
Aramaic equivalent: she.vach (שְׁבַח "to praise" H7624)
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms