Psalms 29:9 — Word Study
WLCק֤וֹל יְהוָ֨ה׀ יְחוֹלֵ֣ל אַיָּלוֹת֮ וַֽיֶּחֱשֹׂ֪ף יְעָ֫ר֥וֹת וּבְהֵיכָל֑וֹ כֻּ֝לּ֗וֹ אֹמֵ֥ר כָּבֽוֹד׃
BSAThe voiceqôwl [sound, utterance] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] twistschûwl▸ [causes to calve, brings to birth] the oaksʼayâlâh [huge trees] and strips the forestsyaʻar [copse of bushes, woodland] barechâsaph▸ [makes bare, uncovers] And in His templehêykâl [large public building, sacred place] allkôl [everything, the whole congregation] cryʼâmar Glorykâbôwd [great honor, splendor]
| Greek | English | Parsing |
|---|---|---|
| ק֤וֹל | [the] voice of | Noun common, masculine singular construct |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| יְחוֹלֵ֣ל | it causes labor pains to | Verb, Piel, imperfect third person masculine singular |
| אַיָּלוֹת֮ | does | Noun common, feminine plural absolute |
| וַֽיֶּחֱשֹׂ֪ף | and it stripped bare | Verb, Qal, sequential imperfect third person masculine singular |
| יְעָ֫ר֥וֹת | forests | Noun common, feminine plural absolute |
| וּבְהֵיכָל֑וֹ | and in temple his | Conjunction, preposition, noun common masculine singular construct |
| כֻּ֝לּ֗וֹ | all of it | Noun common masculine singular construct, suffix |
| אֹמֵ֥ר | [is] saying | Verb, Qal, participle (active) masculine singular |
| כָּבֽוֹד׃ | glory | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The voice of the LORD twists the oaks and strips the forests bare. And in His temple all cry, “Glory!” |
| KJV | The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. |
| ASV | The voice of Jehovah maketh the hinds to calve, And strippeth the forests bare: And in his temple everything saith, Glory. |
| YLT | The voice of Jehovah paineth the oaks, And maketh bare the forests, And in His temple every one saith, 'Glory.' |
| WEB | Yahweh’s voice makes the deer calve, and strips the forests bare. In his temple everything says, “Glory!” |
| BBE | At the voice of the Lord the roes give birth, the leaves are taken from the trees: in his Temple everything says, Glory. |
The translations agree on the rendering of יְחוֹלֵ֣ל as 'twists'.
The sentence has one main clause with two subordinate phrases, emphasizing the action of God's voice and the response in worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחיל
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 29:9
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 Majesty of God's Voicegenerated
Psalm 29:9 describes the powerful voice of the LORD, illustrating its effects on nature and the response of worshipers in His temple. This psalm emphasizes the might of God as He commands creation and evokes praise from all who dwell in His presence, akin to the themes found in Psalm 29:8 and Psalm 29:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 39:1–3 | “Do you know when mountain goats give birth? Have you watched the doe bear her fawn? |
| 2 | Psalm 63:2 | So I have seen You in the sanctuary and beheld Your power and glory. |
| 3 | Isaiah 9:18 | For wickedness burns like a fire that consumes the thorns and briers and kindles the forest thickets which roll upward in billows of smoke. |
| 4 | Isaiah 10:18–19 | The splendor of its forests and orchards, both soul and body, it will completely destroy, as a sickness consumes a man. |
| 5 | Ezekiel 20:46–48 | “Son of man, set your face toward the south, preach against it, and prophesy against the forest of the Negev. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יְחוֹלֵ֣ל, ye.cho.Lelgenerated
The verb יְחוֹלֵ֣ל (ye.cho.Lel) is a Piel form, indicating an action that causes something to happen. It means 'to twist' or 'to bring to birth', suggesting a powerful, transformative action. This word is often used in contexts that convey strong emotional or physical struggles, such as childbirth or the upheaval of nature.
In this verse, it describes how the voice of the LORD causes the oaks to twist, indicating a dramatic effect on the natural world. The use of this verb highlights the intensity of God's voice and its ability to bring about significant change.
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 יְחוֹלֵ֣ל governs the main action of the verse, with two phrases following: a noun phrase identifying what is twisted and another verb phrase describing what is stripped bare. The structure emphasizes the power of God's voice over both the oaks and the forests.
The order of the Hebrew words places emphasis on the voice of the LORD as the subject, highlighting its active role in transforming creation and invoking a response of worship.
Septuagint Backgroundgenerated
In the Septuagint, יְחוֹלֵ֣ל is rendered as καταρτιζομένου, which suggests a sense of restoration or preparation. This choice indicates a broader interpretation of the effects of God's voice, not just twisting but also shaping and forming.
This translation reflects an understanding of God's voice as having a creative and restorative power, aligning with the themes of divine authority present in the psalm.
In plain words — the whole versegenerated
Psalm 29:9 describes how the voice of the LORD twists the oaks and strips the forests bare, indicating His power over nature. In His temple, everyone responds by crying out 'Glory!', showing the appropriate reaction to His majesty.
Frequently Asked Questionsgenerated
It signifies the powerful and transformative nature of God's voice, which can cause even the strongest trees to bend and change.
This response reflects the recognition of God's majesty and greatness, as worshipers acknowledge His power and presence.
The verse illustrates God's authority over creation, showing how His voice commands the natural world and evokes a response of worship.
The imagery emphasizes the might of God and His ability to transform and affect the world around us, highlighting His sovereignty.
Reflection Questionsgenerated
- How do I see God's voice at work in my life and the world around me?
- In what ways can I respond to God's majesty with worship, like those in His temple?
- What does it mean for me to recognize the power of God's voice in my daily circumstances?
- How can I share the glory of God with others in my community?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to highlight the importance of glorifying God in worship, reflecting on the power of His voice.
One who is in the temple of God does not speak out abuse or folly or words full of shameful matters, but “in his temple all shall speak his glory.” … This one duty, referring glory to the Creator,Early Church Fathers on Psalms 29 →
"The Voice of the Lord perfecting the stags" [Psalms 29:9]. For the Voice of the Lord has first perfected them that overcame and repelled the envenomed tongues.Early Church Fathers on Psalms 29 →
Now, he called “woods” the idols’ precincts as being utterly fruitless; these are the kinds of woods or coppices that the best woodcutters are accustomed to chop down, leaving the earth bare of them,Early Church Fathers on Psalms 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 29:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe voice of the Lord maketh the hinds to calve,.... Which being timorous creatures, the bringing forth of their young, which is naturally very painful and difficult, is lessened and facilitated by
Read John Gill on Psalms 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. Hinds to calve The thunder strikes such terror into them that they prematurely bring forth.
Read Robert Jamieson on Psalms 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMaketh the hinds to calve, through the terror which it causeth, which hastens the birth in these and other places: see . He nameth the hinds, because they bring forth their young with difficulty, ,2. Discovereth, Heb. maketh bare; either of its trees, which it either breaks or strips off their leaves; or of the beasts, which it forceth to run into their dens. And in his temple; or, but. Having showed the terrible effects of God’ s power in other places, he now shows the blessed privilege of God’ s people, that are praising and glorifying God, and receiving the comfortable influences of his grace in his temple, when the rest of the world are trembling under the tokens of his displeasure; by…
Read Matthew Poole on Psalms 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 29:9 The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of [his] glory.Ver. 9. The voice of the Lord maketh the hinds to calve] Which they naturally do not without a great deal of difficulty, Job 39:4-6. And discovereth the forests] By driving the beasts into their dens, baring the forests of their leaves and fruits, turning up trees by the roots, and so making a clear prospect through woods and groves, as one phraseth it. And in his temple doth every one speak of his glory] Heb. every one, or, every whit of it, saith Glory; every godly man observing his dreadful thunder, and other his stupendous works, saith Glory be…
Read John Trapp on Psalms 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Maketh the hinds to calve.—Literally, maketh the hinds writhe (with pain). (See margin. Comp. Job 39:1, where the hind’s habit of hiding its young for safety is alluded to, a habit which the violence of the storm makes it forget.) Both Plutarch and Pliny notice the custom of shepherds to collect their flocks during a thunderstorm, for such as are left alone and are separated, are apt, through terror, to cast their young. Discovereth the forests.—The word “discovereth” comes from the LXX. and Vulgate. Literally, peels or strips—the effects both of wind and lightning. Passing over the sands of the Arabah, the storm has reached the “acacias and palms and vegetation which clothe the rocks…
Read Charles John Ellicott on Psalms 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Maketh the hinds to calve] Strikes terror through all the tribes of animals; which sometimes occasions those which are pregnant to cast their young. This, I believe, to be the whole that is meant by the text. I meddle not with the fables which have been published on this subject both by ancients and moderns. Discovereth the forests] Makes them sometimes evident in the darkest night, by the sudden flash; and often by setting them on fire. And in his temple] Does this refer to the effect which a dreadful thunder-storm often produces? Multitudes run to places of worship as asylums in order to find safety, and pray to God. See on Psalms 29:2.
Read AdamClarke on Psalms 29 →CambridgeThe Cambridge Bible for Schools and Colleges9. maketh the hinds to calve] Prematurely, in fear; an observed fact. There is no need to emend (though the change required would be very slight), shaketh (or, pierceth) the oaks. discovereth] i.e. as R.V., strippeth the forests bare, of branches, leaves, bark. Discover is an archaism for uncover (Psalms 18:15, note). and in his temple &c.] R.V., And in his temple everything saith, Glory. It is tempting to understand his temple of heaven and earth, and to regard the line as a summary of the message of the storm; but temple (or, palace) must mean heaven; and the meaning is better given by rendering While in his temple all are saying, Glory. This is the chant of the angelic worshippers…
Read Cambridge on Psalms 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe voice of the Lord maketh the hinds to calve - The deer. The object of the psalmist here is to show the effects of the storm in producing consternation, especially on the weak and timid animals of the forest.
Read Albert Barnes on Psalms 29 →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 voice of the LORD twists the oaks and strips the forests bare. And in His temple all cry, “Glory!”
Yahweh’s voice makes the deer calve, and strips the forests bare. In his temple everything says, “Glory!”
The voice of the LORD twists the oaks and strips the forests bare. And in His temple all cry, “Glory!”
The Lord’s shout bends the large trees and strips the leaves from the forests. Everyone in his temple says, “Majestic!”
Tyndale line
The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.
The voice of Jehovah maketh the hinds to calve, And strippeth the forests bare: And in his temple everything saith, Glory.
The voice of the LORD maketh the hinds to calve, and strippeth the forests bare: and in his temple every thing saith, Glory.
The voice of the LORD maketh the hinds to calve, and maketh bare the forests: and in his temple doth every one speak of his glory.
The voice of the Lord maketh the hindes to calue, and discouereth the forests: therefore in his Temple doth euery man speake of his glory.
Strictly literal
The voice of Jehovah maketh the hinds to calve, and layeth bare the forests; and in his temple doth every one say, Glory!
The voice of Jehovah paineth the oaks, And maketh bare the forests, And in His temple every one saith, 'Glory.'
The voice of YHWH pains the oaks, || And makes bare the forests, || And in His temple everyone says, “Glory!”
The voice of the Lord causeth the hinds to start, and maketh bare forests: and in his temple every thing speaketh [of his] glory.
The voice of Yahweh causes the oaks to twist and strips the forests bare. Everyone in his temple says, “Glory!”
From the Latin
To thee, O Lord, will I cry: and I will make supplication to my God.
Simplified
The Lord's voice makes the pregnant deer go into labor; it strips bare the forests. In his Temple all the worshipers shout, “Glory!”
At the voice of the Lord the roes give birth, the leaves are taken from the trees: in his Temple everything says, Glory.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Psalm 29:9, with a precise word-for-word correspondence. Both texts convey the same powerful imagery of God's voice affecting the natural world and inspiring worship.
ק֤וֹל יְהוָ֨ה׀ יְחוֹלֵ֣ל אַיָּלוֹת֮ וַֽיֶּחֱשֹׂ֪ף יְעָ֫ר֥וֹת וּבְהֵיכָל֑וֹ כֻּ֝לּ֗וֹ אֹמֵ֥ר כָּבֽוֹד׃
10 of the 10 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 29:9
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.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular constructHNcmsc
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
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-o-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
The Hebrew word אַיָּלָה (*ayalah*) refers to a female deer or hind. It is a feminine form of the related word אֵיל (*ayil*), which means a ram or male deer. The entries consistently define it as a doe or hind without any notable disagreement.
אַיָּלָה n.f. hind, doe
base
H355 אַיָּלָה hind, doe
355 'ayalah ah-yaw-law'
feminine of 354; a doe or female deer:--hind.
see HEBREW for 0354
אַיָּלָה (ay.ya.lah) — doe.
doe, deer, hind
N-fp — Noun common · feminine plural absoluteHNcfpa
חָשַׂף (chasaph) is a Hebrew verb meaning to strip off or make bare. It encompasses actions like uncovering, drawing out, or draining a liquid. The entries suggest its use in contexts of exposure or removal, but do not specify particular verses from the Old Testament.
חָשַׂף vb. strip off, strip, make bare
base
H2834 חָשַׂף strip off, strip, make bare
2834 chasaph khaw-saf'
a primitive root; to strip off, i.e. generally to make naked
(for exertion or in disgrace), to drain away or bail up (a
liquid):--make bare, clean, discover, draw out, take, uncover.
חָשַׂף (cha.saph) — to strip.
1) to strip, strip off, lay bare, make bare, draw out
1a) (Qal)
1a1) to strip off
1a2) to strip, lay bare
1a3) to draw (water), skim, take from the surface
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
N-mp — Noun common · feminine plural absoluteHNcfpa
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3ms
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular absoluteHNcmsa
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law