Psalms 111:10 — Word Study
WLCרֵ֘אשִׁ֤ית חָכְמָ֨ה׀ יִרְאַ֬ת יְהוָ֗ה שֵׂ֣כֶל ט֭וֹב לְכָל־ עֹשֵׂיהֶ֑ם תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד׃
BSAThe fearyirʼâh [reverence, awe] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] is the beginningrêʼshîyth [first, starting point] of wisdomchokmâh [skill, prudence, good judgment] allkôl [everything, every person] who follow [His precepts]ʻâsâh [obey, keep, commands, laws] [gain] richṭôwb [acquire, obtain, abundant, plentiful] understandingsekel [intelligence, insight] His praisetᵉhillâh [a song of praise] enduresʻâmad [stands, remains] foreverʻad [perpetuity, eternity]
| Greek | English | Parsing |
|---|---|---|
| רֵ֘אשִׁ֤ית | [is the] beginning of | Noun common, feminine singular construct |
| חָכְמָ֨ה׀ | wisdom | Noun common, feminine singular absolute |
| יִרְאַ֬ת | [the] fear of | Noun common, feminine singular construct |
| יְהוָ֗ה | Yahweh | Noun proper |
| שֵׂ֣כֶל | an understanding | Noun common, masculine singular absolute |
| ט֭וֹב | good | Adj |
| לְכָל־ | [belongs] to all | Preposition, noun common masculine singular construct |
| עֹשֵׂיהֶ֑ם | [those who] do them | Verb qal participle (active) masculine plural common, suffix |
| תְּ֝הִלָּת֗וֹ | praise his | Noun common feminine singular construct, suffix |
| עֹמֶ֥דֶת | [is] enduring | Verb, Qal, participle (active) feminine singular |
| לָעַֽד׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever! |
| KJV | The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever. |
| ASV | The fear of Jehovah is the beginning of wisdom; A good understanding have all they that do his commandments: His praise endureth for ever. |
| YLT | The beginning of wisdom [is] fear of Jehovah, Good understanding have all doing them, His praise [is] standing for ever! |
| WEB | The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever! |
| BBE | The fear of the Lord is the best part of wisdom: all those who keep his laws are wise: his praise is eternal. |
Where they part company is טוֹב — see How Translations Differ.
One main clause with multiple subordinate phrases detailing the results of fearing the LORD and following His commands.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 111:10
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 — The Nature of Wisdomgenerated
Psalm 111:10 emphasizes that the fear of the LORD is essential for acquiring wisdom. This verse is part of a larger meditation on God's works and attributes, illustrating how reverence leads to insight and understanding. It is echoed in other wisdom literature, such as Proverbs 1:7 and Ecclesiastes 12:13, which also affirm the importance of fearing God as the beginning of wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 28:28 | And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’” |
| 2 | Proverbs 1:7 | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| 3 | Proverbs 9:10 | The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. |
| 4 | Ecclesiastes 12:13 | When all has been heard, the conclusion of the matter is this: Fear God and keep His commandments, because this is the whole duty of man. |
| 5 | Psalm 1:3 | He is like a tree planted by streams of water, yielding its fruit in season, whose leaf does not wither, and who prospers in all he does. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — רֵאשִׁית, re.Shitgenerated
The word רֵאשִׁית (re'shiyth) is a feminine noun meaning 'beginning' or 'chief.' It signifies the first part or starting point of something, such as the firstfruits of a harvest. This concept of primacy is crucial in understanding the relationship between reverence for God and wisdom.
In this verse, it indicates that wisdom does not simply arise from human intellect but begins with a proper respect for the divine. The parsing as a noun in the construct state shows its role in defining wisdom's foundation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word beginning for רֵאשִׁית. The KJV and ASV also use the beginning, maintaining the same sense.
Where translations differ is in the rendering of טוֹב. The BSB has rich, while the NETB opts for acquire. The other versions, including the KJV and ASV, use good, which aligns with the common understanding of the term.
Sentence Structuregenerated
The main verb is עֹמֶדֶת, is enduring, which governs the entire sentence. The structure emphasizes the relationship between the fear of the LORD and wisdom, with the noun phrases detailing what follows from this fear.
The sentence begins with the subject יִרְאַת יְהוָה, the fear of the LORD, and flows into a predicate that describes wisdom as the beginning, leading to understanding and culminating in praise.
Septuagint Backgroundgenerated
In the Septuagint, רֵאשִׁית is rendered as ἀρξὴ (archē), meaning 'beginning' or 'principle.' This choice reinforces the idea that reverence for God is the foundational principle of wisdom.
The translation of חָכְמָה as σοφίας (sophias) aligns with the Greek understanding of wisdom, further emphasizing the continuity of thought between the Hebrew and Greek texts.
In plain words — the whole versegenerated
Psalm 111:10 teaches that the fear of the LORD is the starting point of wisdom. Those who obey God's commands gain rich understanding, and their praise for Him lasts forever.
Frequently Asked Questionsgenerated
Fearing the LORD means having a deep respect and reverence for God, recognizing His authority and holiness, which leads to wisdom and understanding.
Following God's precepts aligns one's life with His will, which fosters insight and discernment in various aspects of life.
Praise is important as it acknowledges God's greatness and faithfulness, and it is a response to the wisdom gained through reverence for Him.
The phrase signifies that God's praise is eternal, reflecting His everlasting nature and the enduring impact of His works.
Reflection Questionsgenerated
- In what ways can I cultivate a healthy fear of the LORD in my life?
- How can I apply the wisdom gained from reverence for God in my daily decisions?
- What are some examples of God's precepts that I can follow to gain understanding?
- How can I express my praise for God in a way that reflects His greatness?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm to discuss the nature of wisdom and the importance of reverence for God. Their insights are presented here from various writings.
It has also been a subject of discussion, how extremely frequent is the intercourse that heretics hold with magicians, with charlatans, with astrologers, with philosophers;Early Church Fathers on Psalms 111 →
Fairer in my eyes is the beauty that we can gaze on than that which is painted in words; of more value the wealth that our hands can hold, than that which is imagined in our dreams;Early Church Fathers on Psalms 111 →
I think I shall not seem to be taking too much on myself, if, in the midst of my children, I yield to my desire to teach, seeing that the master of humility himself has said, “Come, you children,Early Church Fathers on Psalms 111 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 111:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fear of the Lord is the beginning of wisdom,.... The fear of the Lord, whose name is revered, is not a fear of his judgments here or hereafter, but of his goodness and grace; it is a reverential
Read John Gill on Psalms 111 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.
Read Robert Jamieson on Psalms 111 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fear of the Lord; piety or true religion, which consists in the fear or worship and service of God. Is the beginning of wisdom; is the only foundation of and introduction to all true wisdom. Or, is the chief part of wisdom; those things which are most excellent in their kinds being off said to be first, to wit; in dignity, as , &c., and in other authors. And the first command, , is called the greatest command, . That do his commandments, Heb. that do them, to wit, God’ s commands, or the things which the fear of God requireth.
Read Matthew Poole on Psalms 111 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 111:10 The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that do [his commandments]: his praise endureth for ever.Ver. 10. The fear of the Lord is the beginning of wisdom] Or the principal point and chief perfection. See Proverbs 1:7 Job 28:28. A good understanding have all they] So much a man knoweth in true account, as he doth; hence understanding is here ascribed to the will; so Job 28:28. See Ecclesiastes 10:2. Some render it, Good success. His praise endureth for ever] i.e. God’ s praise; for they that understand it of the godly wise man understand not the propriety of the Hebrew word Tehillah, saith an interpreter.
Read John Trapp on Psalms 111 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) A good understanding . . .—Better, a good estimation have all they that do them. The parallelism here, as the context of Pro 3:4, decides for this rendering against that of the margin, “a good success.” Not only is piety the beginning of wisdom, but righteousness wins good esteem. For by his praise we must certainly understand the praise of the good man.
Read Charles John Ellicott on Psalms 111 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The fear of the Lord is the beginning of wisdom] The original stands thus: ראשית חכמה יראת יהוה reshith chokmah, yirath Yehovah, The beginning of wisdom is the fear of Jehovah. Wisdom itself begins with this fear; true wisdom has this for its commencement. It is the first ingredient in it, and is an essential part of it. In vain does any man pretend to be wise who does not fear the Lord; and he who fears the Lord departs from evil: he who lives in sin neither fears God, nor is wise. A good understanding have all they that do his commandments] These last words we add as necessary to make up the sense; but there is no need of this expedient, as the words of the original literally…
Read AdamClarke on Psalms 111 →CambridgeThe Cambridge Bible for Schools and Colleges10. The fear of Jehovah is the beginning of wisdom] The fundamental principle of the ‘Wisdom’ or religious philosophy of Israel (Proverbs 9:10; Proverbs 1:7; Job 28:28; Sir 1:20). The A.V. reverend in Psalms 111:9 obscures the close connexion between this verse and Psalms 111:9. Jehovah has revealed Himself as One Who is to be feared; to fear Him therefore is the starting point of all true wisdom; and Psalms 112 developes the thought of the happiness of the man whose life is governed by this principle. In connexion with the attribute holy in Psalms 111:9 c it may be noted that Proverbs 9:10 adds, “and the knowledge of the Holy One is discernment.” a good understanding] A.V. marg. good…
Read Cambridge on Psalms 111 →Albert Barnes1798–1870Barnes' Notes on the BibleThe fear of the Lord - Reverence for God; respect for his law, his will, his government, himself; the fear of offending him, which will lead us to do right.
Read Albert Barnes on Psalms 111 →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
The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever!
The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever!
The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever!
To obey the Lord is the fundamental principle for wise living; all who carry out his precepts acquire good moral insight. He will receive praise forever.
Tyndale line
The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.
The fear of Jehovah is the beginning of wisdom; A good understanding have all they that do his commandments: His praise endureth for ever.
The fear of the LORD is the beginning of wisdom; a good understanding have all they that do thereafter: his praise endureth for ever.
The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments : his praise endureth for ever.
The beginning of wisedome is the feare of the Lord: all they that obserue them, haue good vnderstanding: his praise endureth for euer.
Strictly literal
The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do [his precepts]: his praise abideth for ever.
The beginning of wisdom [is] fear of Jehovah, Good understanding have all doing them, His praise [is] standing for ever!
The fear of YHWH [is] the beginning of wisdom, || Good understanding have all doing them, || His praise [is] standing forever!
The beginning of wisdom is the fear of the Lord; a good understanding have all that fulfill [his commandments]: his praise endureth for ever.
To honor Yahweh is the beginning of wisdom; those who carry out his instructions have good understanding. His praise endures forever.
From the Latin
The wicked shall see, and shall be angry, he shall gnash with his teeth and pine away: the desire of the wicked shall perish.
Simplified
The beginning of wisdom is honoring the Lord. Those who follow what he says do well. He is to be praised forever!
The fear of the Lord is the best part of wisdom: all those who keep his laws are wise: his praise is eternal.
Word by word, the decisions they made
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 (MT) of Psalms 111:10 states, "The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever!" The Septuagint (LXX) has a similar message, with 9 of the 11 words matching the MT, indicating agreement in meaning, though the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so their agreement or disagreement cannot be determined in this case.
רֵ֘אשִׁ֤ית חָכְמָ֨ה׀ יִרְאַ֬ת יְהוָ֗ה שֵׂ֣כֶל ט֭וֹב לְכָל־ עֹשֵׂיהֶ֑ם תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד׃
9 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 111:10
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.
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
N-fs — Noun common · feminine singular constructHNcfsc
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…
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
N-fs — Noun common · feminine singular constructHNcfsc
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…
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
שֵׂ֫כֶל (sekel) refers to intelligence and understanding, encompassing concepts like prudence, insight, and wisdom. It can imply success and good sense, but also has a negative connotation of cunning or craftiness. The term appears in contexts that highlight its importance in decision-making and discernment.
שֵׂ֫כֶל, שֶׂ֫כֶל n.m. prudence, insight
base
H7922 שֵׂ֫כֶל, שֶׂ֫כֶל
7922 sekel seh'-kel
or sekel {say'-kel}; from 7919; intelligence; by implication,
success:--discretion, knowledge, policy, prudence, sense,
understanding, wisdom, wise.
see HEBREW for 07919
שֵׂ֫כֶל (se.khel) — understanding.
1) prudence, insight, understanding
1a) prudence, good sense
1b) insight, understanding
1c) cunning, craft (bad sense)
Aramaic equivalent: sokh.le.ta.nu (שׇׂכְלְתָנוּ "insight" H7924)
N-ms — Noun common · masculine singular absoluteHNcmsa
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
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)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa