Psalms 147:12 — Word Study
WLCשַׁבְּחִ֣י יְ֭רוּשָׁלִַם אֶת־ יְהוָ֑ה הַֽלְלִ֖י אֱלֹהַ֣יִךְ צִיּֽוֹן׃
BSAExaltshâbach [praise, glorify] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] O JerusalemYᵉrûwshâlaim [the city of peace] praisehâlal [commend, celebrate] your Godʼĕlôhîym [Elohim, the supreme God] O ZionTsîyôwn [the mountain and city]
| Greek | English | Parsing |
|---|---|---|
| שַׁבְּחִ֣י | extol | Verb, Piel, imperative second person feminine singular |
| יְ֭רוּשָׁלִַם | O Jerusalem | Noun proper |
| אֶת־ | the object marker | Particle |
| יְהוָ֑ה | Yahweh | Noun proper |
| הַֽלְלִ֖י | praise | Verb, Piel, imperative second person feminine singular |
| אֱלֹהַ֣יִךְ | God your | Noun common masculine plural construct, suffix |
| צִיּֽוֹן׃ | O Zion | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Exalt the LORD, O Jerusalem; praise your God, O Zion! |
| KJV | Praise the LORD, O Jerusalem; praise thy God, O Zion. |
| ASV | Praise Jehovah, O Jerusalem; Praise thy God, O Zion. |
| YLT | Glorify, O Jerusalem, Jehovah, Praise thy God, O Zion. |
| WEB | Praise Yahweh, Jerusalem! Praise your God, Zion! |
| BBE | Give praise to the Lord, O Jerusalem; give praise to your God, O Zion. |
Where they part company is in the nuances of the wording, but all translations maintain the essential call to praise.
The verse consists of a main clause followed by an imperative phrase, emphasizing the call to worship.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיְרוּשָׁלִַ͏ם
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 147:12
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 Praisegenerated
Psalms 147:12 invites the people of Jerusalem and Zion to exalt the LORD, emphasizing their role in praising God. This verse highlights the relationship between the city and its divine protector, encouraging a communal expression of worship. The surrounding verses further illustrate the blessings God provides, reinforcing the reasons for their praise.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 135:19–21 | O house of Israel, bless the LORD; O house of Aaron, bless the LORD; |
| 2 | Psalm 146:10 | The LORD reigns forever, your God, O Zion, for all generations. Hallelujah! |
| 3 | Psalm 149:2 | Let Israel rejoice in their Maker; let the children of Zion rejoice in their King. |
| 4 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
| 5 | Isaiah 52:7 | How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שַׁבְּחִי, sha.be.Chigenerated
The verb שַׁבְּחִי (sha.be.Chi) is a Piel imperative, meaning it is a command directed to a singular feminine subject, in this case, Jerusalem. This form emphasizes the act of praising in a loud or public manner, often associated with religious ceremonies.
The root שָׁבַח (shabach) carries a dual meaning of soothing and praising, indicating that the act of praise can be both a celebration and a calming expression of reverence. In this context, it calls for a vibrant and enthusiastic acknowledgment of God's greatness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses exalt and praise consistently across translations.
Sentence Structuregenerated
The structure of the verse is straightforward, with two main clauses: the first commands Jerusalem to exalt the LORD, and the second instructs Zion to praise their God. The imperative verbs שַׁבְּחִי and הַֽלְלִי serve as the focal points of each command.
The Hebrew word order places emphasis on the action of praising, highlighting the importance of both Jerusalem and Zion in this communal act of worship.
Septuagint Backgroundgenerated
The Septuagint translates יְרוּשָׁלִַם as ιερουσαλημ (Ierousalem), maintaining the reference to Jerusalem. This choice preserves the geographical and spiritual significance of the city.
The Greek word ἐπαίνει (epainei) for 'praise' reflects a similar call to worship, emphasizing the act of glorifying God, akin to the Hebrew imperative.
In plain words — the whole versegenerated
Psalms 147:12 calls on the people of Jerusalem and Zion to praise the LORD. This verse emphasizes the importance of communal worship and acknowledges God's greatness and protection over the city.
Frequently Asked Questionsgenerated
To exalt the LORD means to lift Him up in praise, recognizing His greatness and sovereignty.
Jerusalem is often referred to as the city of peace due to its historical and spiritual significance as a center of worship and God's presence.
Praising God in community fosters unity and shared faith, allowing individuals to collectively express their reverence and gratitude.
We can apply this call by actively participating in worship, both individually and with others, recognizing God's work in our lives.
Reflection Questionsgenerated
- In what ways can I actively participate in praising God within my community?
- How does understanding Jerusalem's significance enhance my appreciation for this verse?
- What personal experiences can I share that reflect God's faithfulness, similar to the praises called for in this psalm?
- How can I encourage others to join in the act of worship and praise?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm in their writings, often discussing the themes of praise and God's presence among His people.
“He that sends his word on earth, until his word runs swiftly.” He that sends is evidently distinct from him that is sent.Early Church Fathers on Psalms 147 →
"Praise in unison, O Jerusalem, your God" [Psalms 147:12]. Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens,Early Church Fathers on Psalms 147 →
Because whatever pains and difficulties we may have endured in this world, everything that comes to an end is in fact nothing. Good things are coming that will not come to an end; it is through toils and troubles that we come to them.Early Church Fathers on Psalms 147 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 147:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise the Lord, O Jerusalem,.... The inhabitants of it, as Kimchi; not Jerusalem in a literal sense, for this respects future time, as Aben Ezra; the world to come, the times of the Messiah: and
Read John Gill on Psalms 147 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise the LORD, O Jerusalem; praise thy God, O Zion. Praise the Lord, O Jerusalem. For he hath strengthened the bars of thy gates. The walls of Jerusalem had just been built, and the gates set up, under Nehemiah.
Read Robert Jamieson on Psalms 147 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 147:12 Praise the LORD, O Jerusalem; praise thy God, O Zion.Ver. 12. Praise the Lord, O Jerusalem] Whatever the world doth, let not the Church defraud God of his due praises; "though thou, Israel, play the harlot, yet let not Judah offend," Hosea 4:15. God’ s blessings go round about graceless and ungrateful people; and they are no more moved than the earth that hath the circumference carried about it, and itself standeth still; but the saints must be of another alloy, Colossians 3:15, and there is good reason for it.
Read John Trapp on Psalms 147 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Praise.—For this verb, properly stroke, or soothe, see Psalms 63:5.
Read Charles John Ellicott on Psalms 147 →CambridgeThe Cambridge Bible for Schools and Colleges12–20. Zion is summoned to praise Jehovah for the blessings of peace and prosperity. The Lord of Nature is He Who has endowed Israel with unique privileges.
Read Cambridge on Psalms 147 →Albert Barnes1798–1870Barnes' Notes on the BiblePraise the Lord, O Jerusalem ... - In addition to this general praise in which all may unite, there are special reasons why Jerusalem and its inhabitants should praise God: just as now, in addition
Read Albert Barnes on Psalms 147 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Praise the Lord—The psalm bursts out afresh with joy at the condition of Jerusalem and the prospects of the nation.
Read Daniel Denison Whedon on Psalms 147 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Exalt the LORD, O Jerusalem; praise your God, O Zion!
Praise Yahweh, Jerusalem! Praise your God, Zion!
Exalt the LORD, O Jerusalem; praise your God, O Zion!
Extol the Lord, O Jerusalem! Praise your God, O Zion!
Tyndale line
Praise the LORD, O Jerusalem; praise thy God, O Zion.
Praise Jehovah, O Jerusalem; Praise thy God, O Zion.
Praise the LORD, O Jerusalem; praise thy God, O Zion.
Praise the LORD, O Jerusalem; praise thy God, O Zion.
Prayse the Lord, O Ierusalem: prayse thy God, O Zion.
Strictly literal
Laud Jehovah, O Jerusalem; praise thy God, O Zion.
Glorify, O Jerusalem, Jehovah, Praise thy God, O Zion.
Glorify, O Jerusalem, YHWH, || Praise your God, O Zion.
Glorify, O Jerusalem, the Lord: praise thy God, O Zion.
Praise Yahweh, Jerusalem, praise your God, Zion.
Simplified
Jerusalem, praise the Lord! Zion, praise your God!
Give praise to the Lord, O Jerusalem; give praise to your God, O Zion.
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 exhibit a strong correspondence, with five of the seven words matching. This indicates a consistent tradition in the preservation of this verse, affirming its significance across different texts.
שַׁבְּחִ֣י יְ֭רוּשָׁלִַם אֶת־ יְהוָ֑ה הַֽלְלִ֖י אֱלֹהַ֣יִךְ צִיּֽוֹן׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 147:12
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.
The Hebrew word שָׁבַח (shabach) is a primitive root that encompasses meanings related to both soothing and praising. It can refer to addressing someone in a loud tone, pacifying, or commending, particularly in a religious context. The entries indicate that it can also imply boasting in certain forms. Notably, the word appears in contexts involving both calming and glorifying.
[שָׁבַח] vb. Pi. soothe, still
Pi. he stilleth it
Hiph. stilling the roar of the seas.
base
[שָׁבַח] vb. Pi. laud, praise
Hithp. boast
base
H7623a שָׁבַח Pi. soothe, still H7623b שָׁבַח Pi. laud, praise
7623 shabach shaw-bakh'
a primitive root; properly, to address in a loud tone, i.e.
(specifically) loud; figuratively, to pacify (as if by
words):--commend, glory, keep in, praise, still, triumph.
שָׁבַח (sha.vach) — to soothe.
1) to soothe, still, stroke
1a) (Piel) to soothe, still
1b) (Hiphil) stilling (participle)
שָׁבַח (sha.vach) — to praise.
1) to laud, praise, commend
1a) (Piel)
1a1) to laud, praise (God)
1a2) to commend, congratulate (the dead)
1b) (Hithpael) to boast
Aramaic equivalent: she.vach (שְׁבַח "to praise" H7624)
V-Piel-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher