Psalms 108:1 — Word Study
WLCנָכ֣וֹן לִבִּ֣י אֱלֹהִ֑ים אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה אַף־ כְּבוֹדִֽי׃
BSAA songshîyr A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| נָכ֣וֹן | [is] steadfast | Verb, Niphal, participle (active) masculine singular |
| לִבִּ֣י | heart my | Noun common masculine singular construct, suffix |
| אֱלֹהִ֑ים | O God | Noun common, masculine plural absolute |
| אָשִׁ֥ירָה | I will sing | Verb, Qal, infinitive construct first person common singular |
| וַ֝אֲזַמְּרָ֗ה | and I will sing praises | Conjunction, verb piel infinitive construct first person common singular |
| אַף־ | also | Particle |
| כְּבוֹדִֽי׃ | honor my | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My heart is steadfast, O God; I will sing and make music with all my being. |
| KJV | O God, my heart is fixed; I will sing and give praise, even with my glory. |
| ASV | My heart is fixed, O God; I will sing, yea, I will sing praises, even with my glory. |
| YLT | A Song, a Psalm of David. Prepared is my heart, O God, I sing, yea, I sing praise, also my honour. |
| WEB | My heart is steadfast, God. I will sing and I will make music with my soul. |
| BBE | O God, my heart is fixed; I will make songs and melody, even with my glory. |
The translations agree on the steadfastness of the heart, with no significant differences noted.
The verse has a main clause expressing the state of the heart, followed by a subordinate clause detailing the actions of singing and making music.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁיר
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 108:1
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 Song of Praisegenerated
Psalm 108:1 expresses the psalmist's deep commitment to God, declaring that his heart is steadfast. This declaration sets the tone for the psalm, which is a call to worship and a reminder of God's enduring faithfulness. The following verses continue this theme, inviting instruments to join in the praise and proclaiming God's glory among the nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 57:7–11 | My heart is steadfast, O God, my heart is steadfast. I will sing and make music. |
| 2 | Psalm 30:12 | that my heart may sing Your praises and not be silent. O LORD my God, I will give thanks forever. |
| 3 | Psalm 34:1 | I will bless the LORD at all times; His praise will always be on my lips. |
| 4 | Psalm 104:33 | I will sing to the LORD all my life; I will sing praise to my God while I have my being. |
| 5 | Psalm 138:1 | I give You thanks with all my heart; before the gods I sing Your praises. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נָכ֣וֹן, na.Khongenerated
The verb נָכ֣וֹן (na.Khon) is a participle in the Niphal form, meaning 'to be steadfast' or 'to be established.' It conveys a sense of being firmly positioned or set up, much like establishing a strong foundation. In this context, it reflects the psalmist's unwavering commitment to God.
This word is built from the root כּוּן (kuwn), which encompasses a range of meanings including to prepare and to direct. The psalmist's heart is not just steady; it is actively engaged in worship and praise, indicating a deep emotional and spiritual readiness to honor God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as 'is steadfast', which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is נָכ֣וֹן, is steadfast, which governs the subject לִבִּ֣י, my heart. The structure follows with two additional verbs: אָשִׁ֥ירָה, I will sing, and אֲזַמְּרָ֗ה, and I will sing praises, indicating the psalmist's intent to worship.
The sentence flows from the declaration of the heart's steadfastness to the action of singing, illustrating a progression from inner conviction to outward expression of praise.
Septuagint Backgroundgenerated
The Septuagint translates נָכ֣וֹן as ὠιδὴ, which means 'song' or 'ode.' This choice shifts the focus slightly from the steadfastness of the heart to the act of singing itself, highlighting the importance of worship in the psalmist's expression.
This translation indicates a narrowing of focus, emphasizing the act of singing as a response to God's steadfastness rather than the internal state of the heart.
In plain words — the whole versegenerated
Psalm 108:1 expresses the psalmist's unwavering commitment to God, stating that his heart is steadfast. He declares his intention to sing and make music with all his being, reflecting a deep desire to worship and honor God.
Frequently Asked Questionsgenerated
It means that the psalmist's heart is firmly committed to God, unwavering in faith and devotion.
Singing is a way to express praise and honor to God, reflecting the psalmist's joy and commitment.
It implies that the psalmist is engaging his entire self — heart, soul, and body — in worship.
It sets the tone for the psalm, which continues to express praise and gratitude for God's faithfulness.
Reflection Questionsgenerated
- In what ways can I demonstrate a steadfast heart in my worship?
- How can I incorporate singing into my daily expressions of faith?
- What does it mean to worship God with all my being?
- How can I encourage others to join in worship and praise?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 108:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, my heart is fixed; I will sing and give praise,.... From hence to Psalms 108:6 the words are taken out of Ps 57:7, which see. Even with my glory; my tongue; in Psalms 57:8, it is read, "awake up my glory".
Read John Gill on Psalms 108 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts?
Read Robert Jamieson on Psalms 108 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 108 THE This Psalm is almost word for word taken out of two foregoing Psalms, the first five verses out of , and the rest out of , &c., to which the reader must resort for the explication of it. This only is observable, that the psalmist designing to take the body of this Psalm out of Psa 60, doth industriously lay aside that mournful preface, , and borrows one more pleasant out of Psa 57. The reason of which change is supposed to be this, that Psalms 60 was composed in the time of his danger and distress, and the latter after his deliverance. David rouseth up himself to praise the Lord, ; praying also for assistance, being fully assured of it, against his enemies, . Either, 1. With…
Read Matthew Poole on Psalms 108 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 108:1 « A Song [or] Psalm of David. » O God, my heart is fixed; I will sing and give praise, even with my glory.Ver. 1. O God, my heart is fixed] For Psalms 108:1-5 of this psalm, see the notes on Psalms 57:7-11. And for Psalms 108:6-13, see the notes on Psalms 60:5-12.
Read John Trapp on Psalms 108 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CVIII The psalmist encourages himself to praise the Lord for mercies he had received, 1-5. He prays for the Divine succour, 6; and encourages the people to expect their restoration, and the enjoyment of all their former privileges and possessions, 7-13. NOTES ON PSALM CVIII This Psalm is compounded of two Psalms which we have had already under review. The Psalms 108:1-5, are the same with the Psalms 57:7-11 of Ps 57: And the Psalms 108:6-13, are the same with the Psalms 60:5-12 of Ps 60: The variations are few, and of little moment, and the explanation may be seen in the notes on the preceding Psalms, which need not be repeated here. That the Psalms referred to were made by David, and…
Read AdamClarke on Psalms 108 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. Resolutions of joyous thanksgiving for past mercies, and prayer that God will manifest Himself as the supremely exalted Ruler of the world.
Read Cambridge on Psalms 108 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, my heart is fixed - Prepared, suited, ready. See the notes at Psalms 57:7.
Read Albert Barnes on Psalms 108 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Even with my glory—Or, Yea, my glory; that is, in my proper rank and renown as king and conqueror. David rouses all his powers of person and office to the delightful duty of praise.
Read Daniel Denison Whedon on Psalms 108 →The verse in English, compared — 17 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
My heart is steadfast, O God; I will sing and make music with all my being.
My heart is steadfast, God. I will sing and I will make music with my soul.
A song. A Psalm of David. My heart is steadfast, O God; I will sing and make music with all my being.
I am determined, O God! I will sing and praise you with my whole heart.
Tyndale line
O God, my heart is fixed; I will sing and give praise, even with my glory.
My heart is fixed, O God; I will sing, yea, I will sing praises, even with my glory.
My heart is fixed, O God; I will sing, yea, I will sing praises, even with my glory.
A Song or Psalm of David. O God, my heart is fixed; I will sing and give praise, even with my glory.
A song or Psalme of David. O God, mine heart is prepared, so is my tongue: I will sing and giue praise.
Strictly literal
My heart is fixed, O God: I will sing, yea, I will sing psalms, even [with] my glory.
A Song, a Psalm of David. Prepared is my heart, O God, I sing, yea, I sing praise, also my honour.
A SONG. A PSALM OF DAVID. My heart is prepared, O God, || I sing, indeed, I sing praise, also my glory.
“A song or psalm of David.” (108:2) My heart is firm, O God; I will sing and give praise, even with my spirit.
My heart is fixed, God; I will sing, yes, I will sing praises also with my honored heart.
From the Latin
Unto the end, a psalm for David.
Simplified
God, I have complete confidence in you! My whole being sings praises to you!
O God, my heart is fixed; I will make songs and melody, even with my glory.
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 reads: נָכ֣וֹן לִבִּ֣י אֱלֹהִ֑ים אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה אַף־ כְּבוֹדִֽי׃. The Septuagint matches three of the seven words in this verse, indicating some agreement, though the word order and additional articles differ.
נָכ֣וֹן לִבִּ֣י אֱלֹהִ֑ים אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה אַף־ כְּבוֹדִֽי׃
3 of the 7 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 108:1
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.
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
HC/Vpc1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
HNcbsc/Sp1ms — Noun common both singular construct · suffixHNcbsc/Sp1ms