Psalms 47:1 — Word Study
WLCכָּֽל־ הָ֭עַמִּים תִּקְעוּ־ כָ֑ף הָרִ֥יעוּ לֵ֝אלֹהִ֗ים בְּק֣וֹל רִנָּֽה׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of the sonsbên of KorahQôrach
| Greek | English | Parsing |
|---|---|---|
| כָּֽל־ | O all | Noun common, masculine singular construct |
| הָ֭עַמִּים | the peoples | Particle, noun common masculine plural absolute |
| תִּקְעוּ־ | strike | Verb, Qal, imperative second person masculine plural |
| כָ֑ף | a palm | Noun common, feminine singular absolute |
| הָרִ֥יעוּ | shout for joy | Verb, Hiphil, imperative second person masculine plural |
| לֵ֝אלֹהִ֗ים | to God | Preposition, noun common masculine plural absolute |
| בְּק֣וֹל | with [the] sound of | Preposition, noun common masculine singular construct |
| רִנָּֽה׃ | a shout of joy | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Clap your hands, all you peoples; shout unto God with a voice of triumph. |
| KJV | O clap your hands, all ye people; shout unto God with the voice of triumph. |
| ASV | Oh clap your hands, all ye peoples; Shout unto God with the voice of triumph. |
| YLT | To the Overseer. — By sons of Korah. A Psalm. All ye peoples, clap the hand, Shout to God with a voice of singing, |
| WEB | Oh clap your hands, all you nations. Shout to God with the voice of triumph! |
| BBE | O make a glad noise with your hands, all you peoples; letting your voices go up to God with joy. |
Where they part company is בְּק֣וֹל — see How Translations Differ.
The structure consists of one main command followed by two phrases that provide further instruction on how to worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבֵּן
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 47:1
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 Call to Worshipgenerated
Psalm 47:1 invites all peoples to join in joyful worship of God. The psalm emphasizes the importance of expressing joy through clapping and shouting, recognizing God’s sovereignty and power over all nations. This theme of universal worship is echoed in the following verses, where the greatness of the Lord is celebrated.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 2 | Psalm 98:4 | Make a joyful noise to the LORD, all the earth; break forth—let your cry ring out, and sing praises! |
| 3 | 2 Kings 11:12 | Then Jehoiada brought out the king’s son, put the crown on him, presented him with the Testimony, and proclaimed him king. They anointed him, and the people clapped their hands and declared, “Long live the king!” |
| 4 | Isaiah 55:12 | You will indeed go out with joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands. |
| 5 | Psalm 47:5 | God has ascended amid shouts of joy, the LORD with the sound of the horn. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — תִּקְעוּ, tik'ugenerated
The verb תִּקְעוּ (tik'u) is an imperative form in the Qal stem, meaning 'to blow' or 'to strike.' It carries the connotation of making a loud noise, often associated with joyful celebration, such as clapping hands or blowing a trumpet. This word emphasizes the physical act of worship, indicating that worship should be expressed with enthusiasm.
In this verse, the command to strike or clap hands serves as an invitation to all nations to participate in the act of worship. The psalmist encourages a collective expression of joy, highlighting the communal aspect of praising God.
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 verse begins with an imperative verb תִּקְעוּ (tik'u), which commands the action of clapping, followed by a noun phrase כָּ֑ף (Khaf) that specifies what is to be clapped. The structure emphasizes a call to action, inviting all peoples to join in worship with a loud shout.
The second command הָרִ֥יעוּ (ha.Ri'u) follows, reinforcing the joyful noise aspect of worship. The Hebrew word order places emphasis on the actions of the people, highlighting their collective response to God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תִּקְעוּ is rendered as ψαλμός, which translates to 'a psalm' or 'song.' This choice suggests an interpretation that emphasizes the act of singing as part of worship, broadening the understanding of how to express joy to God.
The translation reflects a shift from a direct command to clap to a more general call to engage in musical worship, indicating the importance of song in the context of praise.
In plain words — the whole versegenerated
Psalm 47:1 calls on all nations to clap their hands and shout joyfully to God. This verse emphasizes the importance of expressing joy and triumph in worship, inviting everyone to participate in praising the Almighty.
Frequently Asked Questionsgenerated
Clapping hands in worship symbolizes joy and celebration, expressing gratitude and reverence towards God.
The invitation to all nations signifies God's sovereignty over the entire earth and His desire for universal worship.
Shouting can express deep emotions such as joy, triumph, and praise, serving as a powerful way to connect with God during worship.
'Voice of triumph' refers to the joyful sound made in celebration of God's victories and blessings in our lives.
Reflection Questionsgenerated
- How do I express my joy in worship, and what physical actions can I take to show it?
- In what ways can I encourage others to join in worship and celebration of God?
- What victories in my life can I celebrate and give thanks to God for?
- How does the communal aspect of worship enhance my experience of praising God?
The early church on this verse — how the Fathers read it
Early interpretations of this psalm highlight its call to worship and the significance of joyful expressions in praising God. Quotations from John Chrysostom, Augustine of Hippo, and Arnobius the Younger are included to illustrate these points.
With hands that were previously defiled, accursed, daily stained with blood in the impure sacrifices in which you took the lives of your children, performed shameful rites and went beyond the limits of nature itself,Early Church Fathers on Psalms 47 →
"O clap your hands, all you nations" [Psalms 47:1]. Were the people of the Jews all the nations? No, but blindness in part is happened to Israel, that senseless children might cry,Early Church Fathers on Psalms 47 →
Just as there is wailing by all the nations in the coming of the devil as we have heard the voice calling from heaven, “woe to land and sea, for the devil has been cast on you,” so in the coming of our Jesus, there is joy: “all nations,Early Church Fathers on Psalms 47 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 47:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO clap your hands, all ye people, Meaning the Gentiles more especially; see Psalms 117:1 compared with Romans 15:9; who had reason to rejoice and be glad, since the ascended Lord and King here spoken
Read John Gill on Psalms 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO clap your hands, all ye people; shout unto God with the voice of triumph.
Read Robert Jamieson on Psalms 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 47 THE This Psalm may seem to have been composed upon the occasion of that great solemnity of carrying the ark from the house of Obed-edom into the city of Zion; of which see 2Sa 6$ 1 Chronicles 13$ 1 Chronicles 16$. But as Zion was a type of the church, and the ark a type of Christ; so this hath a further reference, even to Christ’ s ascension into heaven, and, as consequent thereunto, to the spreading of his kingdom in all the parts and nations of the world; which is the chief scope and design of the psalmist. or at least of the Holy Ghost, in this Psalm; as will plainly appear from the words and matter of it. The church is exhorted to praise God, who subdueth her enemies, , and…
Read Matthew Poole on Psalms 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 47:1 « To the chief Musician, A Psalm for the sons of Korah. » O clap your hands, all ye people; shout unto God with the voice of triumph.A Psalm for the sons of Korah] Carmen triumphale, saith Mollerus; a panegyrical oration, saith Beza, written by David when topful of most ardent zeal, and sung by the Korites in that stately solemnity, whereat he brought at length the Lord’ s holy ark into the city of David; which gallant history is lively set forth, 2 Samuel 6:1-23 1 Chronicles 15:1-29 And the use that David doth here make of it, viz. concerning Christ’ s kingdom, and the benefits thereby, concerneth us as much, or rather more than that ancient people. The Rabbis with one consent…
Read John Trapp on Psalms 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Of triumph.—Or, of exultation, as LXX. and Vulg. For the hand-clapping at a time of national rejoicing, such as the coronation of a king, see 2 Kings 11:12 (comp. Psalms 98:8); and for the “shout,” comp. Numbers 23:21, “the shout of a king”; and 1 Samuel 10:24. With the Hebrews, as with our own English forefathers, this sign of popular assent, “In full acclaim, A people’s voice, The proof and echo of all human fame,” played a large and important part.
Read Charles John Ellicott on Psalms 47 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XLVII The Gentiles are invited to celebrate the praises of God as the Sovereign of the world, 1, 2. The Jews exalt in his kindness to them, 3, 4. All then join to celebrate his Majesty, as reigning over the heathen, and gathering the dispersed Jews and Gentiles together into one Church, 5-9. NOTES ON PSALM XLVII The title, "A Psalm for the sons of Korah," has nothing remarkable in it. The Psalm was probably written about the same time with the preceding, and relates to the happy state of the Jews when returned to their own land. They renewed their praises and promises of obedience, and celebrate him for the deliverance they had received. See the introduction to the preceding Psalm.…
Read AdamClarke on Psalms 47 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. A summons to all nations to acknowledge Jehovah as their King. He has proved His sovereignty by subjecting the nations to His own people and assigning to it the choicest land for its inheritance.
Read Cambridge on Psalms 47 →Albert Barnes1798–1870Barnes' Notes on the BibleO clap your hands, all ye people - A common way of expressing joy, or indicating applause. Compare the notes at Isaiah 55:12.
Read Albert Barnes on Psalms 47 →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
Clap your hands, all you peoples; shout unto God with a voice of triumph.
Oh clap your hands, all you nations. Shout to God with the voice of triumph!
For the choirmaster. A Psalm of the sons of Korah. Clap your hands, all you peoples; shout unto God with a voice of triumph.
All you nations, clap your hands! Shout out to God in celebration!
Tyndale line
O clap your hands, all ye people; shout unto God with the voice of triumph.
Oh clap your hands, all ye peoples; Shout unto God with the voice of triumph.
O clap your hands, all ye peoples; shout unto God with the voice of triumph.
To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout to God with the voice of triumph.
To him that excelleth. A Psalme committed to the sonnes of Korah. All people clap your hands: sing loude vnto God with a ioyfull voyce.
Strictly literal
All ye peoples, clap your hands; shout unto God with the voice of triumph!
To the Overseer. — By sons of Korah. A Psalm. All ye peoples, clap the hand, Shout to God with a voice of singing,
TO THE OVERSEER. A PSALM OF THE SONS OF KORAH. All you peoples, clap the hand, || Shout to God with a voice of singing,
“To the chief musician, a psalm for the sons of Korach.” (47:2) All ye people, clap your hands; shout unto God with the voice of triumph.
Clap your hands, all you peoples; shout to God with the sound of triumph.
From the Latin
A psalm of a canticle, for the sons of Core, on the second day of the week.
Simplified
Everyone, clap your hands! Shout with joy to the Lord!
O make a glad noise with your hands, all you peoples; letting your voices go up to God with joy.
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 share a significant overlap in meaning, with five of the eight words matched. However, the Septuagint's word order and specific phrasing differ from the Hebrew text, which may reflect a different interpretative tradition.
כָּֽל־ הָ֭עַמִּים תִּקְעוּ־ כָ֑ף הָרִ֥יעוּ לֵ֝אלֹהִ֗ים בְּק֣וֹל רִנָּֽה׃
5 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 47:1
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.
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
HNcfsa — Noun common · feminine singular absoluteHNcfsa
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
HVhv2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
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)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
רִנָּה (rinnah) refers to a ringing cry, often associated with joy, grief, or proclamation. It is derived from the root meaning to creak or make a shrill sound. The term encompasses various expressions of emotion, including gladness and triumph, and can denote both joyful singing and cries of supplication.
רִנָּה n.f. ringing cry
base
H7440 רִנָּה ringing cry
7440 rinnah rin-naw'
from 7442; properly, a creaking (or shrill sound), i.e. shout
(of joy or grief):--cry, gladness, joy, proclamation,
rejoicing, shouting, sing(-ing), triumph.
see HEBREW for 07442
רִנָּה (rin.nah) — cry.
1) ringing cry
1a) of entreaty, supplication
1b) in proclamation, joy, praise
HNcfsa — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…