Psalms 47:5 — Word Study
WLCעָלָ֣ה אֱ֭לֹהִים בִּתְרוּעָ֑ה יְ֝הֹוָ֗ה בְּק֣וֹל שׁוֹפָֽר׃
BSAto choosebâchar Obj.ʼêth inheritancenachălâh Obj.ʼêth pridegâʼôwn JacobYaʻăqôb whichʼăsher to loveʼâhab Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| עָלָ֣ה | he has gone up | Verb, Qal, perfect third person masculine singular |
| אֱ֭לֹהִים | God | Noun common, masculine plural absolute |
| בִּתְרוּעָ֑ה | with a shout of joy | Preposition, noun common feminine singular absolute |
| יְ֝הֹוָ֗ה | Yahweh | Noun proper |
| בְּק֣וֹל | with [the] sound of | Preposition, noun common masculine singular construct |
| שׁוֹפָֽר׃ | a ram's horn | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God has ascended amid shouts of joy, the LORD with the sound of the horn. |
| KJV | God is gone up with a shout, the LORD with the sound of a trumpet. |
| ASV | God is gone up with a shout, Jehovah with the sound of a trumpet. |
| YLT | God hath gone up with a shout, Jehovah with the sound of a trumpet. |
| WEB | God has gone up with a shout, Yahweh with the sound of a trumpet. |
| BBE | God has gone up with a glad cry, the Lord with the sound of the horn. |
Translations agree on the rendering of עָלָ֣ה as 'ascended'.
The structure highlights God's action of ascending, followed by the joyful response from His people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbבָּחַר
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 47:5
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 Ascension of Godgenerated
Psalms 47:5 celebrates God's ascension, depicting Him as the divine King who is exalted amid joyful shouts and the sound of a trumpet. This verse emphasizes the joy and triumph associated with God's presence and kingship, reflecting a theme found throughout the Psalms. The surrounding verses call for praise and recognition of God's sovereignty, reinforcing the communal aspect of worship and celebration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:7–10 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
| 2 | Psalm 68:17–19 | The chariots of God are tens of thousands— thousands of thousands are they; the Lord is in His sanctuary as He was at Sinai. |
| 3 | Luke 24:51–53 | While He was blessing them, He left them and was carried up into heaven. |
| 4 | Acts 1:5–11 | For John baptized with water, but in a few days you will be baptized with the Holy Spirit. ” |
| 5 | Ephesians 4:8–10 | This is why it says: “When He ascended on high, He led captives away, and gave gifts to men.” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — עָלָ֣ה, 'a.Lahgenerated
The Hebrew word עָלָה (alah) means 'to ascend' and conveys the action of going up or rising. It can refer to physical ascent, such as climbing, or a metaphorical rise, such as exaltation or spiritual elevation. The parsing indicates it is a perfect tense verb in the Qal stem, which often denotes completed action, suggesting that God's ascension is a definitive event.
This word is rich in meaning and is used in various contexts, from personal elevation to offerings made to God. In this verse, it signifies God's triumphant rise to His rightful place as King, celebrated by His people.
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 main verb of the verse is עָלָ֣ה, he has ascended, which governs the rest of the sentence. The structure includes a prepositional phrase describing how God ascends, followed by a noun phrase that identifies God and the sound accompanying His ascension.
The Hebrew word order places emphasis on God's action of ascending, followed by the joyful response of His people, highlighting the celebratory nature of the event.
Septuagint Backgroundgenerated
The Septuagint translates עָלָ֣ה as ἐχελέχατο, which conveys the idea of ascent but may also imply a sense of being lifted or exalted. This choice reflects a broader interpretation of God's elevation, emphasizing His glory.
This translation shows a continuity in the theme of God's kingship and the joy associated with His presence, aligning with the overall message of the psalm.
In plain words — the whole versegenerated
Psalms 47:5 describes God ascending to His throne amid joyful shouts and the sound of a trumpet. This verse emphasizes the celebration of God's kingship and the joy of His people as they recognize His authority and majesty.
Frequently Asked Questionsgenerated
God's ascension signifies His exaltation and sovereignty, affirming His role as the divine King who reigns over all creation.
The shout of joy reflects the people's celebration of God's triumph and presence, acknowledging His power and authority.
The sound of the horn symbolizes a call to worship and celebration, marking significant events in Israel's history and inviting the community to recognize God's glory.
This verse connects to other passages that celebrate God's sovereignty, such as Psalm 24:7–10, which also depicts God's glorious reign.
Reflection Questionsgenerated
- How can I celebrate God's presence in my life like the psalmist describes?
- In what ways do I recognize God's authority and kingship in my daily activities?
- What are some joyful sounds or expressions I can use to worship God?
- How can I share the joy of God's ascension with others in my community?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the significance of God's ascension and the joy it brings, illustrating its importance in Christian theology.
"God is gone up with jubilation" [Psalms 47:5]. Even He our God, the Lord Christ, is gone up with jubilation;Early Church Fathers on Psalms 47 →
Concerning this again he says, "God ascended with jubilation, and the Lord with the sound of the trumpet."Early Church Fathers on Psalms 47 →
He ascended with a shout of jubilation, since he sought heaven as the disciples rejoiced in the glory of his being lifted up.Early Church Fathers on Psalms 47 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 47:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod is gone up with a shout,.... That is, the Son of God, who is truly and properly God, equal to the Father, having the same perfections; God manifest in the flesh, the Word that was made flesh, and
Read John Gill on Psalms 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod is gone up with a shout, the LORD with the sound of a trumpet. Second strophe. God is gone up with a shout, the Lord with the sound of a trumpet. See the opening remarks.
Read Robert Jamieson on Psalms 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod is gone up: this is meant literally of the ark, wherein God was present, which went or was carried up to the hill of Zion, where the tabernacle was erected for it, and afterwards to the hill of Moriah into the temple; which solemnity was accompanied with the shouts and acclamations of the people, and with the sound of trumpets: but mystically it respects Christ’ s ascension into heaven, as may be gathered by comparing this with , where the like words uttered concerning the ark upon the same occasion, , are directly applied to Christ’ s ascension.
Read Matthew Poole on Psalms 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 47:5 God is gone up with a shout, the LORD with the sound of a trumpet.Ver. 5. God is gone up with a shout] The ark is here called God, as also Psalms 132:5, and the face of God, Psalms 105:4; because from the ark, in the midst of the cherubims, God spake to his people, and they by looking towards it had a sure symbol of the divine presence. The bringing of it up with pomp and solemnity into Mount Sion was a type of Christ’ s wonderful ascension into heaven, triumphing over all his and our enemies, Colossians 2:15 Ephesians 4:8, and joyfully entertained by saints and angels in heaven. The Jews, ever apt to work themselves (as one saith of them) into the fool’ s paradise of a sublime…
Read John Trapp on Psalms 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Is gone up.—Not, as in Genesis 17:22, Judges 13:20, to heaven, but, as in Psalms 24, to the Temple, as is shown by the public acclaim accompanying the ark to its resting-place after victory. (Comp. 2 Chronicles 20:28; Psalms 68:17; Amos 2:2.)
Read Charles John Ellicott on Psalms 47 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. God is gone up with a shout] Primarily, this may refer to the rejoicing and sounding of trumpets, when the ark was lifted up to be carried on the shoulders of the Levites. But it is generally understood as a prophetic declaration of the ascension of our Lord Jesus Christ; and the shout may refer to the exultation of the evangelists and apostles in preaching Christ crucified, buried, risen from the dead, and ascended to heaven, ever to appear in the presence of God for us. This was the triumph of the apostles; and the conversion of multitudes of souls by this preaching was the triumph of the cross of Christ.
Read AdamClarke on Psalms 47 →CambridgeThe Cambridge Bible for Schools and Colleges5–7. A renewed summons to celebrate Jehovah’s sovereignty.
Read Cambridge on Psalms 47 →Albert Barnes1798–1870Barnes' Notes on the BibleGod is gone up with a shout - That is, he has ascended to heaven, his home and throne, after having secured the victory.
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
God has ascended amid shouts of joy, the LORD with the sound of the horn.
God has gone up with a shout, Yahweh with the sound of a trumpet.
God has ascended amid shouts of joy, the LORD with the sound of the horn.
God has ascended his throne amid loud shouts; the Lord has ascended his throne amid the blaring of ram’s horns.
Tyndale line
God is gone up with a shout, the LORD with the sound of a trumpet.
God is gone up with a shout, Jehovah with the sound of a trumpet.
God is gone up with a shout, the LORD with the sound of a trumpet.
God is gone up with a shout, the LORD with the sound of a trumpet.
God is gone vp with triumph, euen the Lord, with the sound of the trumpet.
Strictly literal
God is gone up amid shouting, Jehovah amid the sound of the trumpet.
God hath gone up with a shout, Jehovah with the sound of a trumpet.
God has gone up with a shout, || YHWH with the sound of a horn.
(47:6) God ascendeth amid a triumphal shout, the Lord, amid the sound of the cornet.
God has gone up with a shout, Yahweh with the sound of a trumpet.
From the Latin
For behold the kings of the earth assembled themselves: they gathered together.
Simplified
God ascends his throne with a great shout, the Lord is accompanied by the sound of the trumpet.
God has gone up with a glad cry, the Lord with the sound of the horn.
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 reads עָלָ֣ה אֱ֭לֹהִים בִּתְרוּעָ֑ה יְ֝הֹוָ֗ה בְּק֣וֹל שׁוֹפָֽר׃, while the Septuagint matches 4 of the 6 words, indicating a close relationship between the two texts in conveying the same core message of God's ascension and the accompanying joy.
עָלָ֣ה אֱ֭לֹהִים בִּתְרוּעָ֑ה יְ֝הֹוָ֗ה בְּק֣וֹל שׁוֹפָֽר׃
4 of the 6 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 47:5
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 עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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…
תְּרוּעָה (teru'ah) refers to a shout or blast, encompassing a range of meanings from alarm and battle cries to expressions of joy. It is derived from the root meaning to make a loud noise, and is associated with both war signals and joyful proclamations. The entries highlight its use in contexts of both alarm and celebration.
תְּרוּעָה n.f. shout or blast of war, alarm, or joy
base
H8643 תְּרוּעָה shout or blast of war, alarm, or joy
8643 truw`ah ter-oo-aw'
from 7321; clamor, i.e. acclamation of joy or a battle-cry;
especially clangor of trumpets, as an alarum:--alarm, blow(-
ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing,
shout(-ing), (high, joyful) sound(-ing).
see HEBREW for 07321
תְּרוּעָה (te.ru.ah) — shout.
1) alarm, signal, sound of tempest, shout, shout or blast of war or alarm or joy
1a) alarm of war, war-cry, battle-cry
1b) blast (for march)
1c) shout of joy (with religious impulse)
1d) shout of joy (in general)
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
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…
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
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…
שֹׁפָר (sho-far) refers to a horn or trumpet, specifically one used for blowing. It is derived from a root meaning to incise and is associated with producing a clear sound. The term encompasses both a cornet and a ram's horn, as noted in various lexicons.
שֹׁפָר, שׁוֹפָר 72 n.m. horn, for blowing
base
H7782 שֹׁפָר, שׁוֹפָר horn, for blowing
7782 showphar sho-far'
or shophar {sho-far'}; from 8231 in the original sense of
incising; a cornet (as giving a clear sound) or curved
horn:--cornet, trumpet.
see HEBREW for 08231
שֹׁפָר (sho.phar) — trumpet.
horn, ram's horn
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See MUSIC.