Psalms 50:14 — Word Study
WLCזְבַ֣ח לֵאלֹהִ֣ים תּוֹדָ֑ה וְשַׁלֵּ֖ם לְעֶלְי֣וֹן נְדָרֶֽיךָ׃
BSASacrificezâbach [offer, give] a thank offeringtôwdâh [praise, confession] to Godʼĕlôhîym [Elohim, the supreme One] and fulfillshâlam [complete, pay] your vowsneder [promises, agreements] to the Most Highʻelyôwn [the supreme authority, El Elyon]
| Greek | English | Parsing |
|---|---|---|
| זְבַ֣ח | sacrifice | Verb, Qal, imperative second person masculine singular |
| לֵאלֹהִ֣ים | to God | Preposition, noun common masculine plural absolute |
| תּוֹדָ֑ה | a thank-offering | Noun common, feminine singular absolute |
| וְשַׁלֵּ֖ם | and pay | Conjunction, verb piel imperative second person masculine singular |
| לְעֶלְי֣וֹן | to [the] Most High | Preposition |
| נְדָרֶֽיךָ׃ | vows your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| KJV | Offer unto God thanksgiving; and pay thy vows unto the most High: |
| ASV | Offer unto God the sacrifice of thanksgiving; And pay thy vows unto the Most High; |
| YLT | Sacrifice to God confession, And complete to the Most High thy vows. |
| WEB | Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High. |
| BBE | Make an offering of praise to God; keep the agreements which you have made with the Most High; |
Where they part company is נְדָרֶיךָ — see How Translations Differ.
The sentence has a main clause and a subordinate clause connected by a conjunction, emphasizing the relationship between offering and fulfilling.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 50:14
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 True Worshipgenerated
Psalm 50:14 emphasizes that God desires not just sacrifices but heartfelt thankfulness and the fulfillment of vows. This psalm addresses the nature of true worship and critiques empty rituals, urging worshippers to express gratitude and commitment to God, as seen in the broader context of the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:23 | He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God.” |
| 2 | Psalm 69:30–31 | I will praise God’s name in song and exalt Him with thanksgiving. |
| 3 | Psalm 107:21–22 | Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. |
| 4 | Psalm 147:1 | Hallelujah! How good it is to sing praises to our God, how pleasant and lovely to praise Him! |
| 5 | Hosea 14:2 | Bring your confessions and return to the LORD. Say to Him: “Take away all our iniquity and receive us graciously, that we may present the fruit of our lips. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — זָבַח, ze.Vachgenerated
The Hebrew word זָבַח (zavach) is a verb meaning 'to sacrifice' and is used in the imperative form here, indicating a command. It refers to the act of slaughtering an animal for a religious offering, which is a central practice in ancient Israelite worship. The term encompasses various contexts, including both sacrificial offerings and divine judgment.
In this verse, זָבַח highlights the importance of offering a thank offering, which is an expression of gratitude to God. The psalmist emphasizes that such sacrifices should be accompanied by genuine praise and the fulfillment of vows made to the Most High.
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 consists of two main clauses connected by the conjunction וְ (and). The first clause is זְבַ֣ח לֵאלֹהִ֣ים תּוֹדָ֑ה, which translates as 'sacrifice a thank offering to God,' and the second clause is וְשַׁלֵּ֖ם לְעֶלְי֣וֹן נְדָרֶֽיךָ, meaning 'and fulfill your vows to the Most High.'
The structure emphasizes the imperative nature of the commands, with the verb זְבַ֣ח at the beginning, indicating that the act of sacrifice is primary, followed by the fulfillment of vows, which is equally important.
Septuagint Backgroundgenerated
The Septuagint translates זָבַח as θῦσον (thūson), which also means 'to sacrifice.' This choice maintains the sacrificial context while aligning with Greek terminology.
For לְעֶלְי֣וֹן, the Septuagint uses ὑψίστῳ (hypsistō), meaning 'to the Most High,' which emphasizes God's supreme authority, consistent with the Hebrew meaning.
In plain words — the whole versegenerated
Psalm 50:14 encourages us to offer a thank offering to God and to fulfill our promises to Him. This highlights that true worship is not just about rituals but involves gratitude and keeping our commitments.
Frequently Asked Questionsgenerated
A thank offering is a way to express gratitude to God, often involving a sacrifice that acknowledges His goodness.
Vows represent commitments made to God, and fulfilling them is a sign of faithfulness and integrity in our relationship with Him.
Practicing thankfulness can involve both verbal expressions of gratitude and tangible acts of worship, such as giving or serving others.
Fulfilling vows means honoring the promises made to God, whether they are commitments to serve, give, or live according to His ways.
Reflection Questionsgenerated
- In what ways can I express gratitude to God in my daily life?
- What commitments have I made to God that I need to fulfill?
- How does understanding the nature of true worship change my approach to church and community?
- What are some specific thank offerings I can give to God this week?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of true worship and the importance of gratitude in our relationship with God.
The Master, brothers, has need of nothing at all. He desires not anything of anyone, save to confess to him.Early Church Fathers on Psalms 50 →
Praise, in fact, is nothing other than commendation, glory and blessing. So let your life be of such a kind as to bless your Master, and you have performed the perfect sacrifice.Early Church Fathers on Psalms 50 →
Offer me this sacrifice of praise. That is, offer yourself as a victim to me, taking pains to live in thanksgiving to me and devoting yourself totally to me.… Pray always to me about everything; render me this and perform it.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOffer unto God thanksgiving,.... Which is a sacrifice, Psalms 50:23; and the Jews say (x), that all sacrifices will cease in future time, the times of the Messiah, but the sacrifice of praise; and
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOffer unto God thanksgiving; and pay thy vows unto the most High: -The true sacrifices, as contrasted with the false: the duty is stated in Psalms 50:14; the blessed result in Psalms 50:15. Verse 14.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf thou wouldst know what sacrifices I most prize, and indispensably require, in the first place, it is that of thankfulness and praise proportionable to my great, and glorious, and numberless favours; which doth not consist barely in verbal acknowledgments, but proceeds from a heart truly and deeply affected with God’ s mercies, and is accompanied with such a course of life as is gratified or well-pleasing to God; all which is plainly comprehended in thanksgiving, as that duty is explained in other Scriptures. Thy vows; either, 1. Ceremonial vows, the sacrifices which thou hast vowed to God. Or rather, 2. Moral vows; for the things here mentioned are directly opposed unto sacrifices, and…
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:14 Offer unto God thanksgiving; and pay thy vows unto the most High:Ver. 14. Offer unto God thanksgiving] That pith of your peace offerings, that sacrifice more acceptable to God than an ox that hath horns and hoofs, Psalms 69:31. Oh cover God’ s altar with the calves of your lips, giving thanks to his name, Hebrews 13:15. And pay thy vows unto the Most High] Say not God a thank only, but do him thanks; the life of thanksgiving is the good life of the thanksgiver. Our praises should be real and substantial: vow and perform to the Lord your God, Psalms 76:11.
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Offer.—Gratitude, and the loyal performance of known duties, are the ritual most pleasing to God. Not that the verse implies the cessation of outward rites, but the subordination of the outward to the inward, the form to the spirit. (See Psalms 51:17-19.)
Read Charles John Ellicott on Psalms 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Offer unto God thanksgiving; and pay thy vows unto the Most High] זבח zebach, "sacrifice unto God, אלהים Elohim, the תודה todah, thank-offering," which was the same as the sin-offering, viz. a bullock, or a ram, without blemish; only there were, in addition, "unleavened cakes mingled with oil, and unleavened wafers anointed with oil; and cakes of fine flour mingled with oil and fried," Leviticus 7:12. And pay thy vows] נדריך nedareycha, "thy vow-offering, to the Most High." The neder or vow-offering was a male without blemish, taken from among the beeves, the sheep, or the goats. Compare Leviticus 22:19 with Psalms 50:22. Now these were offerings, in their spiritual and proper…
Read AdamClarke on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges7–15. The trial begins. God is the accuser as well as the judge. Israel’s sacrifices are unexceptionable, but it is not slain beasts which the Lord of all the earth desires, but the devotion of the heart, exhibited in thanksgiving and trust. The people as a whole are addressed. The duty which is enforced is their duty towards God, corresponding to the first Table of the Decalogue.
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleOffer unto God thanksgiving - The word rendered “offer” in this place - זבח zâbach - means properly “sacrifice.” So it is rendered by the Septuagint, θῦσον thuson - and by the Vulgate, “immola.”
Read Albert Barnes on Psalms 50 →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
Sacrifice a thank offering to God, and fulfill your vows to the Most High.
Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.
Sacrifice a thank offering to God, and fulfill your vows to the Most High.
Present to God a thank-offering! Repay your vows to the sovereign One!
Tyndale line
Offer unto God thanksgiving; and pay thy vows unto the most High:
Offer unto God the sacrifice of thanksgiving; And pay thy vows unto the Most High;
Offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High:
Offer to God thanksgiving; and pay thy vows to the Most High:
Offer vnto God praise, and pay thy vowes vnto the most High,
Strictly literal
Offer unto God thanksgiving, and perform thy vows unto the Most High;
Sacrifice to God confession, And complete to the Most High thy vows.
Sacrifice to God confession, || And complete your vows to the Most High.
Offer unto God thanksgiving; and pay unto the Most High thy vows;
Offer to God the sacrifice of thanksgiving, and pay your vows to the Most High.
From the Latin
Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit.
Simplified
Give an offering of thanks to God; keep the promises you made to the Most High,
Make an offering of praise to God; keep the agreements which you have made with the Most High;
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 50:14 reads, 'Sacrifice a thank offering to God, and fulfill your vows to the Most High,' which is supported by the Septuagint, where five of the six words match, indicating a strong agreement in meaning, though the word order and articles differ. The Dead Sea Scrolls fragment 4Q85 contains parts of the verse, with three words present, including a partly restored word and one supplied by an editor, suggesting some textual variation but generally aligns with the Masoretic Text's core message.
זְבַ֣ח לֵאלֹהִ֣ים תּוֹדָ֑ה וְשַׁלֵּ֖ם לְעֶלְי֣וֹן נְדָרֶֽיךָ׃
5 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.
[ושלם] לעליון נדרי׳ך
3 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
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 50:14
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 זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
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)
Prep | N-mp — 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…
תּוֹדָה (to-dah) means 'thanksgiving' and encompasses various forms of praise, including songs of worship and thank-offerings. It is derived from the root meaning 'to extend the hand' and can refer to a choir or procession of worshippers. The entries consistently highlight its liturgical context and the act of giving thanks to God.
תּוֹדָה n.f. thanksgiving
give praise to י׳
thanksgiving in songs of liturgical worship
thanksgiving choir, procession, line, company
thank-offering
base
H8426 תּוֹדָה thanksgiving . give praise to י׳
. thanksgiving in songs of liturgical worship
. thanksgiving choir, procession, line, company
. thank=offering
8426 towdah to-daw'
from 3034; properly, an extension of the hand, i.e. (by
implication) avowal, or (usually) adoration; specifically, a
choir of worshippers:--confession, (sacrifice of) praise,
thanks(-giving, offering).
see HEBREW for 03034
תּוֹדָה (to.dah) — thanksgiving.
1) confession, praise, thanksgiving
1a) give praise to God
1b) thanksgiving in songs of liturgical worship, hymn of praise
1c) thanksgiving choir or procession or line or company
1d) thank-offering, sacrifice of thanksgiving
1e) confession
N-fs — Noun common · feminine singular absoluteHNcfsa
See SACRIFICE.
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
Conj | V-Piel-Impv-2ms — Conjunction · verb piel imperative second person masculine singularHC/Vpv2ms
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
Prep | Adj — PrepositionHR/Aamsa
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms