Psalms 118:19 — Word Study
WLCפִּתְחוּ־ לִ֥י שַׁעֲרֵי־ צֶ֑דֶק אָֽבֹא־ בָ֝ם אוֹדֶ֥ה יָֽהּ׃
BSAOpenpâthach [to me, for my entrance] the gatesshaʻar [of the temple, entrance to God's presence] of righteousnesstsedeq [justice, moral integrity] that I may enterbôwʼ▸ [go into, come in] and give thanksyâdâh▸ [praise, express gratitude] to the LORDYâhh [Jah, the self-existent God]
| Greek | English | Parsing |
|---|---|---|
| פִּתְחוּ־ | open | Verb, Qal, imperative second person masculine plural |
| לִ֥י | to me | Preposition, suffix |
| שַׁעֲרֵי־ | [the] gates of | Noun common, masculine plural construct |
| צֶ֑דֶק | righteousness | Noun common, masculine singular absolute |
| אָֽבֹא־ | I will go | Verb, Qal, imperfect first person common singular |
| בָ֝ם | in them | Preposition, suffix |
| אוֹדֶ֥ה | I will give thanks to | Verb, Hiphil, imperfect first person common singular |
| יָֽהּ׃ | Yahweh | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Open to me the gates of righteousness, that I may enter and give thanks to the LORD. |
| KJV | Open to me the gates of righteousness: I will go into them, and I will praise the LORD: |
| ASV | Open to me the gates of righteousness: I will enter into them, I will give thanks unto Jehovah. |
| YLT | Open ye to me gates of righteousness, I enter into them — I thank Jah. |
| WEB | Open to me the gates of righteousness. I will enter into them. I will give thanks to Yah. |
| BBE | Let the doors of righteousness be open to me; I will go in and give praise to the Lord. |
Where they part company is צֶ֑דֶק — see How Translations Differ.
The main request is followed by a purpose clause, clearly outlining the intention behind the plea for access.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
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 118:19
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 Call to Enter the Gates of Righteousnessgenerated
Psalm 118:19 reflects a heartfelt plea to be granted access to the gates of righteousness, which symbolize the entrance to God's presence. This verse is part of a larger psalm that expresses themes of thanksgiving and trust in the LORD, highlighting the importance of entering into a relationship with God, as seen in the surrounding verses that emphasize His faithfulness and salvation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:2 | Open the gates so a righteous nation may enter— one that remains faithful. |
| 2 | Revelation 22:14 | Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates. |
| 3 | Psalm 9:13–14 | Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death, |
| 4 | Psalm 66:13–15 | I will enter Your house with burnt offerings; I will fulfill my vows to You— |
| 5 | Psalm 95:2 | Let us enter His presence with thanksgiving; let us make a joyful noise to Him in song. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — פָּתַח, pit.chu-generated
The verb פָּתַח (patach) means 'to open' and can refer to various actions such as opening doors or loosening restraints. It is used here in the imperative form, indicating a strong request for action.
This verb is connected to the act of entering a sacred space, emphasizing the significance of access to God. The use of the Qal stem indicates a straightforward action, and the context suggests a desire for divine welcome into a place of righteousness.
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 פִּתְחוּ (pit.chu-) governs the entire verse, with two main clauses following it: the request to open and the purpose of entering. The structure emphasizes the direct plea for action and the intention behind it.
The verse is organized with a clear imperative followed by a purpose clause, indicating the psalmist's desire to enter and give thanks. The Hebrew word order places emphasis on the request, highlighting its urgency.
Septuagint Backgroundgenerated
The Septuagint translates פָּתַח as ἀνοίχατέ (anoichate), which carries the same imperative sense of opening. This choice aligns closely with the Hebrew intent, preserving the call for access.
The Greek rendering maintains the focus on the act of opening, suggesting a direct correlation between the Hebrew and Greek texts in their request for divine access.
In plain words — the whole versegenerated
Psalm 118:19 is a request for the gates of righteousness to be opened so that the psalmist can enter and give thanks to the LORD. This verse expresses a deep desire for access to God's presence and highlights the importance of gratitude in worship.
Frequently Asked Questionsgenerated
Opening the gates of righteousness symbolizes granting access to God's presence, where one can experience His justice and moral integrity.
Giving thanks is an expression of gratitude and acknowledgment of God's goodness, which is central to worship.
The gates of righteousness represent a sacred entrance, likely to the temple, where one can meet with God.
This verse is part of a psalm that emphasizes themes of deliverance and thanksgiving, showing the psalmist's relationship with God and His faithfulness.
Reflection Questionsgenerated
- In what ways do I seek access to God's presence in my life?
- How can I express my gratitude to God for His goodness?
- What does righteousness mean to me in my daily actions?
- How can I encourage others to enter into a relationship with God?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss themes of access to God and the significance of thanksgiving in worship.
Let us therefore root this out quickly, and let us fall down before the Master and entreat him with tears, that he may show himself propitious and be reconciled to us and may restore us to the seemly and pure conduct that belongs to our…Early Church Fathers on Psalms 118 →
In this place, then, the gates of hades are spoken of; but in the Psalms the prophet gives thanks saying, “He who lifts me up from the gates of death that I may declare all your praises in the gates of the daughter of Zion.” And from this…Early Church Fathers on Psalms 118 →
And it is not incredible that the gates that are said to open spontaneously are referred obscurely by some to the words “Open to me the gates of righteousness, that I may go into them and praise the Lord;Early Church Fathers on Psalms 118 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOpen to me the gates of righteousness,.... The doors of the sanctuary or tabernacle, so called, because none but righteous persons might enter in at them, or who were clean in a ceremonial sense; and
Read John Gill on Psalms 118 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOpen to me the gates of righteousness: I will go into them, and I will praise the LORD: Open to me the gates of righteousness - (Isaiah 26:2.) "The gates" are those of the temple, or of Jerusalem,
Read Robert Jamieson on Psalms 118 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOpen to me, O ye porters, appointed by God for this work. Or it is a figurative and poetical manner of expression, whereby he speaks to the gates themselves, as if they had sense and understanding. Or by saying open, he implies that they had been long shut against him in Saul’ s time. The gates of righteousness, to wit, the gates of the Lord’ s tabernacle, the proper and usual place of the solemn performance of the duty here following, which he calleth the gates of righteousness, partly, in opposition to the gates of death, of which he speaks implicitly , and expressly 107:18, which may be called the gates of sin or unrighteousness, because death is the wages of sin; partly, because there…
Read Matthew Poole on Psalms 118 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:19 Open to me the gates of righteousness: I will go into them, [and] I will praise the LORD:Ver. 19. Open to me the gates of righteousness] So the gates of the sanctuary are called, because holiness becometh God’ s house for ever; to keep out the profane, porters were appointed, see 2 Chronicles 23:19; and such were the Ostiarii in foras, the primitive Church; their word was, Canes, Dogs out of doors (Prosper.). See Revelation 22:15.
Read John Trapp on Psalms 118 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The gates of righteousness.—This is explained by the next verse as the gate of the Temple, where the righteous, i.e., Israel alone, entered. There does not seem the least reason for taking the words here in any but this literal sense, though doubtless they are capable of endless spiritual applications. We must imagine a procession chanting the triumphal song as in Psalms 24, and summoning the gates to open on its approach.
Read Charles John Ellicott on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Open to me the gates] Throw open the doors of the temple, that I may enter and perform my vows unto the Lord.
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges19–24. The procession has reached the Temple gates, and seeks to enter (19). A voice from within reminds them of the condition of entry (20); and passing into the Temple courts the grateful people renew their praises for the miracle of deliverance which has been wrought for them (21–24).
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleOpen to me the gates of righteousness ... - The gates of the house devoted to a righteous God; the gates of a house where the principles of righteousness are strengthened, and where the just emotions
Read Albert Barnes on Psalms 118 →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
Open to me the gates of righteousness, that I may enter and give thanks to the LORD.
Open to me the gates of righteousness. I will enter into them. I will give thanks to Yah.
Open to me the gates of righteousness, that I may enter and give thanks to the LORD.
Open for me the gates of the just king’s temple! I will enter through them and give thanks to the Lord.
Tyndale line
Open to me the gates of righteousness: I will go into them, and I will praise the LORD:
Open to me the gates of righteousness: I will enter into them, I will give thanks unto Jehovah.
Open to me the gates of righteousness: I will enter into them, I will give thanks unto the LORD.
Open to me the gates of righteousness: I will enter them, and I will praise the LORD:
Open ye vnto me the gates of righteousnes, that I may goe into them, and praise the Lord.
Strictly literal
Open to me the gates of righteousness: I will enter into them; Jah will I praise.
Open ye to me gates of righteousness, I enter into them — I thank Jah.
Open gates of righteousness to me, || I enter into them—I thank YAH.
Open to me the gates of righteousness: I will enter into them. I will give thanks unto the Lord.
Open to me the gates of righteousness; I will enter them and I will give thanks to Yahweh.
From the Latin
I am a sojourner on the earth: hide not thy commandments from me.
Simplified
Open the gates of the faithful for me so I can go in and thank the Lord.
Let the doors of righteousness be open to me; I will go in and give praise to the Lord.
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 largely agree in their wording, with the Septuagint providing a translation that reflects the Hebrew structure. The Dead Sea Scrolls fragment also contains a significant portion of this verse, indicating a consistent transmission of the text across these traditions.
פִּתְחוּ־ לִ֥י שַׁעֲרֵי־ צֶ֑דֶק אָֽבֹא־ בָ֝ם אוֹדֶ֥ה יָֽהּ׃
7 of the 8 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.
פתחו ל׳י שערי צדק אבוא׳ם אודה יה
7 words of the verse are on this fragment. The rest of the verse is not on it.
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 118:19
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.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp — Noun common · masculine plural constructHNcmpc
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…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm