Psalms 34:1 — Word Study
WLCאֲבָרֲכָ֣ה אֶת־ יְהוָ֣ה בְּכָל־ עֵ֑ת תָּ֝מִ֗יד תְּֽהִלָּת֥וֹ בְּפִֽי׃
BSAOf DavidDâvid when he pretendedshânâh to be insaneṭaʻam beforepânîym AbimelechʼĂbîymelek so that [the king] drove himgârash awayhâlak
| Greek | English | Parsing |
|---|---|---|
| אֲבָרֲכָ֣ה | I will bless | Verb, Piel, infinitive construct first person common singular |
| אֶת־ | the object marker | Particle |
| יְהוָ֣ה | Yahweh | Noun proper |
| בְּכָל־ | at every | Preposition, noun common masculine singular construct |
| עֵ֑ת | time | Noun common, both singular absolute |
| תָּ֝מִ֗יד | continually | Noun common, masculine singular absolute |
| תְּֽהִלָּת֥וֹ | praise his | Noun common feminine singular construct, suffix |
| בְּפִֽי׃ | [will be] in mouth my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will bless the LORD at all times; His praise will always be on my lips. |
| KJV | I will bless the LORD at all times: his praise shall continually be in my mouth. |
| ASV | I will bless Jehovah at all times: His praise shall continually be in my mouth. |
| YLT | By David, in his changing his behaviour before Abimelech, and he driveth him away, and he goeth. I do bless Jehovah at all times, Continually His praise [is] in my mouth. |
| WEB | I will bless Yahweh at all times. His praise will always be in my mouth. |
| BBE | I will be blessing the Lord at all times; his praise will be ever in my mouth. |
Translations agree on the essence of the verse, emphasizing the act of blessing God continually.
The structure consists of a main clause followed by two subordinate phrases, indicating the timing and the subject of the second clause.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 34:1
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 Psalm of Praisegenerated
Psalms 34:1 introduces a heartfelt declaration of praise to the LORD, emphasizing the importance of worship in all circumstances. The psalmist invites the community to join in this act of blessing, creating a collective atmosphere of adoration and gratitude. This theme of constant praise continues throughout the psalm, as seen in the following verses, which encourage the oppressed to rejoice and magnify the LORD together.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 20:2 | Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him. |
| 2 | Genesis 26:1 | Now there was another famine in the land, subsequent to the one that had occurred in Abraham’s time. And Isaac went to Abimelech king of the Philistines at Gerar. |
| 3 | 1 Samuel 21:13–15 | So he changed his behavior before them and feigned madness in their hands; he scratched on the doors of the gate and let his saliva run down his beard. |
| 4 | Proverbs 29:25 | The fear of man is a snare, but whoever trusts in the LORD is set securely on high. |
| 5 | Psalm 71:8–14 | My mouth is filled with Your praise and with Your splendor all day long. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֲבָרֲכָ֣ה, 'a.va.ra.Khahgenerated
The verb בָּרַךְ (*barak*) is a Piel form, indicating an intentional and active blessing. It is derived from a root meaning 'to kneel', suggesting an act of reverence or worship. In this context, the psalmist expresses a commitment to bless God at all times, highlighting the significance of continual praise in the believer's life.
This verb encapsulates the dual nature of blessing: honoring God while also recognizing His favor upon the worshiper. The psalmist's declaration is not merely a personal sentiment but a communal call to recognize and respond to God's goodness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase bless the LORD consistently with the KJV and ASV.
Sentence Structuregenerated
The main verb in this verse is אֲבָרֲכָ֣ה, I will bless, which governs the entire sentence. The structure is straightforward, with the subject followed by the object and prepositional phrases that provide context about the timing and nature of the praise.
The Hebrew word order places emphasis on the act of blessing first, indicating its priority in the psalmist's life. The use of the adverbial phrase תָּ֝מִ֗יד (continually) reinforces the idea of constant worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אֲבָרֲכָ֣ה is rendered with the Greek word τῷ, which functions as a definite article. This choice highlights the psalmist's focus on the act of blessing the LORD, while the Greek structure may reflect a different emphasis in the translation process.
The translation does not fully capture the active nature of the Hebrew verb, which emphasizes the psalmist's commitment to worship.
In plain words — the whole versegenerated
Psalms 34:1 expresses a commitment to bless the LORD at all times, ensuring that praise is always present in the speaker's mouth. This verse sets the tone for a psalm that invites others to join in worship and recognize God's goodness.
Frequently Asked Questionsgenerated
To bless the LORD at all times means to continually express praise and gratitude to God, regardless of circumstances, recognizing His goodness and faithfulness.
One way to keep God's praise on your lips is to cultivate a habit of prayer and worship, reflecting on His blessings and goodness throughout your day.
Praising God continually helps to strengthen our faith, reminds us of His presence, and encourages a positive perspective, even in difficult times.
Having praise in your mouth signifies that your speech is filled with acknowledgment of God's greatness and goodness, influencing how you communicate with others.
Reflection Questionsgenerated
- In what ways can I incorporate continual praise into my daily life?
- How does recognizing God's goodness affect my perspective on challenges?
- What are some specific things I can thank God for regularly?
- How can I encourage others to join in praising God with me?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the importance of continual praise and thanksgiving to God, illustrating its relevance in both personal and communal worship.
The Lord loves thankful people. They never cease to praise him, and they regularly thank him. In both good times and bad times they offer praise and thanksgiving to God.Early Church Fathers on Psalms 34 →
The prophet seems to promise something impossible. For how can the praise of God be always in a person’s mouth? When he engages in the ordinary conversations pertaining to daily life, he does not have the praise of God in his mouth.Early Church Fathers on Psalms 34 →
"I will bless the Lord at all times; His praise shall be ever in my mouth" [Psalms 34:1].Early Church Fathers on Psalms 34 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 34:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will bless the Lord at all times,.... That is, ascribe blessing, give honour, praise, and glory to him, both as the God of nature and providence, for every temporal mercy; and that every day, and
Read John Gill on Psalms 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will bless the LORD at all times: his praise shall continually be in my mouth.
Read Robert Jamieson on Psalms 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 34 A Psalm made upon that occasion, though not at that time. His behaviour; or, his habit or posture, or his reason, as this word is taken, . When he counterfeited madness. Wherein, whether he sinned or not, is matter of dispute; but this is undoubted, that God’ s favour and his deliverance at that time was very remarkable, and deserved this solemn acknowledgment. Abimelech, called Achish, . But Abimelech seems to have been the common name of the kings of the Philistines, 26:1, as Pharaoh was of the Egyptians, and Caesar of the Romans. David praiseth God, ,2, and exhorteth others thereto from his own experience of God’ s kindness, . He showeth that they are blessed who trust in God…
Read Matthew Poole on Psalms 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 34:1 « [A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. » I will bless the LORD at all times: his praise [shall] continually [be] in my mouth.Ver. 1. A Psalm of David] An alphabetical psalm, which David (newly delivered from the Philistines, who had taken him prisoner, and presented him to their king as a special prize) composed with singular art; as fit to be committed to memory by all godly people, who may here meet with many excellent lessons and cordial comforts. Semper in ecclesia hic psalmus piis fuit commendatissimus (Moller). When he changed his behaviour] Heb. Gustum, hoc est gestum. This he did (being put to his…
Read John Trapp on Psalms 34 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXXIV David praises God, and exhorts others to do the same, 1-3; shows how he sought the Lord, and how he was found of him, 4-6. All are exhorted to taste and see the goodness of God; with the assurance of support and comfort, 7-10. He shows the way to attain happiness and long life, 11-16; the privileges of the righteous, and of all who sincerely seek God, 17-22. NOTES ON PSALM XXXIV The title states that this is "A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed." The history of this transaction may be found in 1 Samuel 21:10-15, on which chapter see the notes. But Abimelech is not the person there mentioned; it was Achish, king of…
Read AdamClarke on Psalms 34 →Albert Barnes1798–1870Barnes' Notes on the BibleI will bless the Lord - I will praise him; I will be thankful for his mercies, and will always express my sense of his goodness. At all times - In every situation of life; in every event that occurs.
Read Albert Barnes on Psalms 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Times—The word comprehends the idea of seasons, occasions, as well as continued duration. Continually—The spirit of praise (as of prayer, Ephesians 6:18) should be unintermitted, and the act habitual and regular.
Read Daniel Denison Whedon on Psalms 34 →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
I will bless the LORD at all times; His praise will always be on my lips.
I will bless Yahweh at all times. His praise will always be in my mouth.
Of David, when he pretended to be insane before Abimelech, so that the king drove him away. I will bless the LORD at all times; His praise will always be on my lips.
I will praise the Lord at all times; my mouth will continually praise him.
Tyndale line
I will bless the LORD at all times: his praise shall continually be in my mouth.
I will bless Jehovah at all times: His praise shall continually be in my mouth.
I will bless the LORD at all times: his praise shall continually be in my mouth.
A Psalm of David, when he changed his behavior before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise shall continually be in my mouth.
A Psalme of Dauid, when he changed his behauiour before Abimelech, who droue him away, and he departed. I will alway giue thankes vnto the Lord: his praise shalbe in my mouth continually.
Strictly literal
I will bless Jehovah at all times; his praise shall continually be in my mouth.
By David, in his changing his behaviour before Abimelech, and he driveth him away, and he goeth. I do bless Jehovah at all times, Continually His praise [is] in my mouth.
BY DAVID, IN HIS CHANGING HIS BEHAVIOR BEFORE ABIMELECH, AND HE DRIVES HIM AWAY, AND HE GOES. [ALEPH-BET] I bless YHWH at all times, || His praise [is] continually in my mouth.
“By David, when he disguised his reason before Abimelech, who drove him away, and he departed.” (34:2) I will bless the Lord at all times: continually shall his praise be in my mouth.
I will praise Yahweh at all times, his praise will always be in my mouth.
From the Latin
For David himself. Judge thou, O Lord, them that wrong me: overthrow them that fight against me.
Simplified
I will always bless the Lord; my mouth will continually praise him.
I will be blessing the Lord at all times; his praise will be ever in my mouth.
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 of Psalms 34:1 states, 'I will bless the LORD at all times; His praise will always be on my lips.' The Septuagint, however, does not provide a direct equivalent for this verse, as it only matches 4 out of the 8 words in a different order and structure. Therefore, the Septuagint differs significantly from the Masoretic Text in both wording and presentation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional information for this specific verse, so their agreement or disagreement with the Masoretic Text cannot be determined here.
אֲבָרֲכָ֣ה אֶת־ יְהוָ֣ה בְּכָל־ עֵ֑ת תָּ֝מִ֗יד תְּֽהִלָּת֥וֹ בְּפִֽי׃
4 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.
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 34:1
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 בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
HVpc1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
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)
HNpt — Noun properHNpt
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)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
HNcbsa — Noun common · both singular absoluteHNcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs