Psalms 111:9 — Word Study
WLCפְּד֤וּת׀ שָׁ֘לַ֤ח לְעַמּ֗וֹ צִוָּֽה־ לְעוֹלָ֥ם בְּרִית֑וֹ קָד֖וֹשׁ וְנוֹרָ֣א שְׁמֽוֹ׃
BSAHe has sentshâlach■ [delivered, rescued] ◂redemptionpᵉdûwth [salvation, rescue from bondage] to His peopleʻam [nation, those belonging to Him] He has ordainedtsâvâh■ [commanded, appointed] His covenantbᵉrîyth [promise, agreement] foreverʻôwlâm [for all eternity, always] holyqâdôwsh [set apart, sacred] and awesomeyârêʼ [feared, revered] is His nameshêm [reputation, character]
| Greek | English | Parsing |
|---|---|---|
| פְּד֤וּת׀ | redemption | Noun common, feminine singular absolute |
| שָׁ֘לַ֤ח | he sent | Verb, Qal, perfect third person masculine singular |
| לְעַמּ֗וֹ | for people his | Preposition, noun common masculine singular construct, suffix |
| צִוָּֽה־ | he ordained | Verb, Piel, perfect third person masculine singular |
| לְעוֹלָ֥ם | for ever | Preposition, noun common masculine singular absolute |
| בְּרִית֑וֹ | covenant his | Noun common feminine singular construct, suffix |
| קָד֖וֹשׁ | [is] holy | Adj |
| וְנוֹרָ֣א | and to be feared | Conjunction, verb niphal participle (active) masculine singular |
| שְׁמֽוֹ׃ | name his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He has sent redemption to His people; He has ordained His covenant forever; holy and awesome is His name. |
| KJV | He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. |
| ASV | He hath sent redemption unto his people; He hath commanded his covenant for ever: Holy and reverend is his name. |
| YLT | Redemption He hath sent to His people, He hath appointed to the age His covenant, Holy and fearful [is] His name. |
| WEB | He has sent redemption to his people. He has ordained his covenant forever. His name is holy and awesome! |
| BBE | He has sent salvation to his people; he has given his word for ever: holy is his name and greatly to be feared. |
Where they part company is in the rendering of פְּדוּת — see How Translations Differ.
The structure includes a main clause followed by a prepositional phrase and a second main clause, emphasizing God's actions and their significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 111:9
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 Greatness of God's Worksgenerated
Psalms 111:9 emphasizes God's actions in sending redemption to His people and establishing His covenant. This verse follows a series of declarations about God's trustworthy nature and His enduring precepts. The psalmist reflects on the significance of God's name, which embodies holiness and reverence, and connects to themes of deliverance found throughout the Scriptures, such as in Psalm 130:7–8 and Exodus 15:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 130:7–8 | O Israel, put your hope in the LORD, for with the LORD is loving devotion, and with Him is redemption in abundance. |
| 2 | Exodus 15:13 | With loving devotion You will lead the people You have redeemed; with Your strength You will guide them to Your holy dwelling. |
| 3 | Deuteronomy 15:15 | Remember that you were slaves in the land of Egypt, and the LORD your God redeemed you; that is why I am giving you this command today. |
| 4 | Isaiah 44:6 | Thus says the LORD, the King and Redeemer of Israel, the LORD of Hosts: “I am the first and I am the last, and there is no God but Me. |
| 5 | Isaiah 63:9 | In all their distress, He too was afflicted, and the Angel of His Presence saved them. In His love and compassion He redeemed them; He lifted them up and carried them all the days of old. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — פְּד֤וּת, pe.Dutgenerated
The noun פְּדוּת (pe.Dut) refers to the concept of redemption or ransom, indicating the act of delivering or setting someone free. It is derived from a root associated with distinction and deliverance, emphasizing its significance in the context of God's actions.
In this verse, it highlights God's initiative in providing salvation to His people, underscoring the importance of His redemptive work throughout the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שָׁלַח (sha.Lach), he sent, governs the main clause, indicating the action taken by God. The structure includes a prepositional phrase describing the recipient of the action and a second clause that elaborates on God's covenant.
The Hebrew word order places emphasis on God's sending of redemption, followed by the establishment of His covenant, which is highlighted as eternal.
Septuagint Backgroundgenerated
The Septuagint translates פְּדוּת as λύτρωσιν (lýtrōsin), indicating a focus on the idea of liberation or ransom. This choice reflects a broader understanding of redemption as not only a deliverance but also a release from bondage.
This translation aligns with the Hebrew meaning while also resonating with the Greek-speaking audience's understanding of salvation.
In plain words — the whole versegenerated
Psalms 111:9 tells us that God has sent redemption to His people and established His covenant forever. His name is described as holy and awesome, reflecting His character and reputation. This verse connects to God's ongoing faithfulness and the importance of His promises.
Frequently Asked Questionsgenerated
Redemption refers to the act of delivering or setting free, emphasizing God's initiative in saving His people.
God's covenant represents a promise or agreement that is established forever, highlighting His commitment to His people.
God's name reflects His character, indicating His sacredness and the reverence He commands.
This verse echoes themes of redemption and covenant found throughout the Scriptures, such as in Isaiah 44:6 and Deuteronomy 15:15.
Reflection Questionsgenerated
- In what ways have I experienced God's redemption in my life?
- How can I better understand and appreciate the significance of God's covenant?
- What does it mean for me to revere God's name in my daily life?
- How can I share the message of God's redemption with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's redemptive work and the significance of His covenant, as seen in Augustine's writings.
Since "He sent redemption unto His people" [Psalms 111:9]. But from what are they redeemed, save from the captivity of this pilgrimage? Let not therefore rest be sought,Early Church Fathers on Psalms 111 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 111:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe sent redemption unto his people,.... Or one to redeem them, who effected it; Moses to redeem Israel out of Egypt, and Christ to redeem his people from sin, Satan, and the law, and who has done it;
Read John Gill on Psalms 111 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.
Read Robert Jamieson on Psalms 111 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRedemption; that deliverance out of Egypt, which was a type and pledge of that greater and higher redemption by Christ. Commanded, i.e. appointed or established firmly by his power and authority. And so this word is oft used, as 42:8 105:31,34. See Poole "", the ground of which signification may be taken from hence, that the command of a sufficient authority concerning any thing doth commonly establish and effect it. For ever; through all successive generations of his people to the end of the world; for the covenant is the same for substance in all, and differed only in circumstances. Holy and reverend; terrible to his enemies, and venerable in his people’ s eyes, and holy in all his…
Read Matthew Poole on Psalms 111 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 111:9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend [is] his name.Ver. 9. He sent redemption unto his people] Once out of Egypt, ever out of Satan’ s thraldom. He hath commanded his covenant for ever] Sic cum populo suo pactus est ut de ipsius paeti observatione certis edictis caverit, as he covenanted, so he looketh his commandments should be respected, which are as binding to us as his covenant is to him; and, through grace, his covenant is as binding to him as those are to us. Holy and reverend is his name] Which, therefore, we should not presume in a sudden unmannerliness to blurt out. The Jews would not pronounce it. The Grecians…
Read John Trapp on Psalms 111 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. He sent redemption] He sent Moses to redeem them out of Egypt; various judges to deliver them out of the hands of their oppressors; Ezra, Nehemiah, and Zerubbabel, to deliver them from Babylon; and the Lord Jesus to redeem a whole lost world from sin, misery, and death. Holy and reverend is his name.] The word reverend comes to us from the Latins, reverendus, and is compounded of re, intensive, and vereor, to be feared; and most or right reverend, reverendissimus, signifies to be greatly feared. These terms are now only titles of ecclesiastical respect, especially in the Protestant ministry; but there was a time in which these were no empty titles. Such was the power of the clergy…
Read AdamClarke on Psalms 111 →CambridgeThe Cambridge Bible for Schools and Colleges9, 10. A final summary of God’s love and man’s duty.
Read Cambridge on Psalms 111 →Albert Barnes1798–1870Barnes' Notes on the BibleHe sent redemption unto his people - In their deliverance from Egypt. He has now sent it in a higher sense under the great Deliverer, the Saviour. He hath commanded his covenant for ever - He has ordained or appointed it.
Read Albert Barnes on Psalms 111 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. He sent redemption—It is better to understand this of a recent “redemption,” as that from Babylon, rather than that of Israel from Egypt.
Read Daniel Denison Whedon 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
He has sent redemption to His people; He has ordained His covenant forever; holy and awesome is His name.
He has sent redemption to his people. He has ordained his covenant forever. His name is holy and awesome!
He has sent redemption to His people; He has ordained His covenant forever; holy and awesome is His name.
He delivered his people; he ordained that his covenant be observed forever. His name is holy and awesome.
Tyndale line
He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.
He hath sent redemption unto his people; He hath commanded his covenant for ever: Holy and reverend is his name.
He hath sent redemption unto his people; he hath commanded his covenant for ever: holy and reverend is his name.
He sent redemption to his people: he hath commanded his covenant for ever: holy and reverend is his name.
He sent redemption vnto his people: he hath commanded his couenant for euer: holy and fearefull is his Name.
Strictly literal
He sent deliverance unto his people; he hath commanded his covenant for ever: holy and terrible is his name.
Redemption He hath sent to His people, He hath appointed to the age His covenant, Holy and fearful [is] His name.
He has sent redemption to His people, || He has appointed His covenant for all time, || His Name [is] holy and fearful.
Redemption hath he sent unto his people: he hath commanded his covenant for ever: holy and to be feared is his name.
He gave victory to his people; he ordained his covenant forever; holy and awesome is his name.
From the Latin
He hath distributed, he hath given to the poor: his justice remaineth for ever and ever: his horn shall be exalted in glory.
Simplified
He delivered his people. He commanded that his agreement would continue forever. How holy and awesome is his reputation!
He has sent salvation to his people; he has given his word for ever: holy is his name and greatly to be feared.
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 in their wording of this verse, with all nine words matched. This consistency indicates a strong preservation of the text across these traditions.
פְּד֤וּת׀ שָׁ֘לַ֤ח לְעַמּ֗וֹ צִוָּֽה־ לְעוֹלָ֥ם בְּרִית֑וֹ קָד֖וֹשׁ וְנוֹרָ֣א שְׁמֽוֹ׃
9 of the 9 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 111:9
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.
פְּדוּת (pduwth) refers to concepts of ransom and redemption. It is derived from the root word for distinction and deliverance. The entries highlight its usage in contexts related to redeeming or delivering, but do not specify particular verses.
פְּדוּת n.f. ransom; פְדֻת
base
H6304 פְּדוּת ransom; פְדֻת
6304 pduwth ped-ooth'
or pduth {ped-ooth'}; from 6929; distinction; also
deliverance:--division, redeem, redemption.
see HEBREW for 06929
פְּדוּת (pe.dut) — redemption.
ransom
N-fs — Noun common · feminine singular absoluteHNcfsa
Redemption
The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man’s relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man’s relation to God (
→ Of persons or property Le 25:25-34; 27:2-13,14-33; Ru 4:3-10
→ Redemption money paid to priests Nu 3:46-51
→ Of the firstborn
See FIRSTBORN
→ Of land
See JUBILEE
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAamsa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Niphal — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms