Psalms 56:12 — Word Study
WLCעָלַ֣י אֱלֹהִ֣ים נְדָרֶ֑יךָ אֲשַׁלֵּ֖ם תּוֹדֹ֣ת לָֽךְ׃
BSAO Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| עָלַ֣י | [are] on me | Preposition, suffix |
| אֱלֹהִ֣ים | O God | Noun common, masculine plural absolute |
| נְדָרֶ֑יךָ | vows your | Noun common masculine plural construct, suffix |
| אֲשַׁלֵּ֖ם | I will pay | Verb, Piel, imperfect first person common singular |
| תּוֹדֹ֣ת | thank-offerings | Noun common, feminine plural absolute |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your vows are upon me, O God; I will render thank offerings to You. |
| KJV | Thy vows are upon me, O God: I will render praises unto thee. |
| ASV | Thy vows are upon me, O God: I will render thank-offerings unto thee. |
| YLT | On me, O God, [are] Thy vows, I repay thank-offerings to Thee. |
| WEB | Your vows are on me, God. I will give thank offerings to you. |
| BBE | I keep the memory of my debt to you, O God; I will give you the offerings of praise. |
The translations agree on the rendering of key terms in this verse.
The verse consists of a main clause followed by a verb phrase and a prepositional phrase, clearly outlining the psalmist's acknowledgment and response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָה
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 56:12
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 Declaration of Trust in Godgenerated
Psalm 56:12 expresses the psalmist's deep reliance on God, highlighting the importance of vows made to Him. The preceding verses establish a tone of trust, where the psalmist contrasts God's faithfulness with human threats. The declaration of thank offerings reflects a response to God's deliverance, as seen in verse 13, where the psalmist acknowledges God's saving acts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 66:13–14 | I will enter Your house with burnt offerings; I will fulfill my vows to You— |
| 2 | Psalm 76:11 | Make and fulfill your vows to the LORD your God; let all the neighboring lands bring tribute to Him who is to be feared. |
| 3 | Psalm 116:14–19 | I will fulfill my vows to the LORD in the presence of all His people. |
| 4 | Psalm 119:106 | I have sworn and confirmed that I will keep Your righteous judgments. |
| 5 | Genesis 28:20–22 | Then Jacob made a vow, saying, “If God will be with me and watch over me on this journey, and if He will provide me with food to eat and clothes to wear, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — נְדָרֶיךָ, ne.da.Rei.khagenerated
The word נֶ֫דֶר (*neder*) refers to a vow, a solemn promise made to God. This term encompasses both the commitment itself and the act of fulfilling it, indicating a relationship of accountability between the individual and God. The parsing as a noun in the masculine plural construct with a suffix shows that the psalmist is referring to God's specific vows directed towards him.
In this verse, the psalmist acknowledges these vows as a significant part of his relationship with God, indicating a weight of responsibility and commitment. The act of rendering thank offerings is a natural response to recognizing God's promises.
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 a main clause with the finite verb אֲשַׁלֵּ֖ם, I will pay, which governs the subject and the object. The structure emphasizes the psalmist's commitment to fulfill his vows to God, with the prepositional phrase עָלַ֣י, upon me, indicating the weight of these vows.
The word order in Hebrew places the focus on the psalmist's action of paying thank offerings, suggesting a direct response to God's promises.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נְדָרֶיךָ is rendered as φοβηθήσομαι, which suggests a shift in focus from the vow itself to a sense of fear or reverence. This choice may reflect an interpretation that emphasizes the seriousness of the psalmist's commitment to God.
The translation choices indicate a broader understanding of the psalmist's relationship with God, where the act of fulfilling vows is intertwined with reverence.
In plain words — the whole versegenerated
Psalm 56:12 shows the psalmist expressing gratitude to God for His promises. He acknowledges that God's vows are significant and commits to offering thank offerings in response. This reflects a relationship of trust and accountability, emphasizing the importance of fulfilling promises made to God.
Frequently Asked Questionsgenerated
The psalmist acknowledges that God's promises and commitments weigh on him, indicating a sense of responsibility to fulfill his part in the relationship.
Thank offerings are expressions of gratitude to God, often in the form of sacrifices or gifts, reflecting a heart of praise and worship.
The psalmist's acknowledgment of God's vows and his commitment to thank offerings demonstrate a deep trust in God's faithfulness and deliverance.
Vows are significant as they represent commitments made to God, reflecting a person's dedication and accountability in their relationship with Him.
Reflection Questionsgenerated
- How can I recognize and respond to God's promises in my own life?
- What are some ways I can express gratitude to God for His faithfulness?
- In what areas of my life do I need to fulfill my commitments to God?
- How can understanding the significance of vows deepen my relationship with God?
The early church on this verse — how the Fathers read it
Early Church Fathers reference Psalm 56:12 to illustrate themes of praise and commitment to God, as seen in their writings.
"In me, O God, are Your vows, which I will render of praise to You" [Psalms 56:12].Early Church Fathers on Psalms 56 →
For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows which I shall pay, praises to you.Early Church Fathers on Psalms 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 56:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy vows [are] upon me, O God,.... Which he had made to him in the time of his distress and trouble, and which he looked upon himself under obligation to perform; they were debts upon him he ought to
Read John Gill on Psalms 56 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy vows are upon me, O God: I will render praises unto thee. Thy vows are upon me, O God.
Read Robert Jamieson on Psalms 56 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs I have prayed to thee, and am assured that thou wilt deliver me; so in confidence thereof I have made vows to express my gratitude to thee, and I acknowledge myself obliged and do resolve to perform them.
Read Matthew Poole on Psalms 56 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 56:12 Thy vows [are] upon me, O God: I will render praises unto thee.Ver. 12. Thy vows are upon me, O God] Sunt tua post, quam vovi (Arab.). I am a votary ever since I was at Gath, there and then I vowed, that if the Lord would vouchsafe to bring me out of that brake I would do as became a thankful man every way. And now I am Damnatus votorum, as the Latin expression is; vow I must, and pay to the Lord my God; Ecce ego Domine, Lord, I am ready, do thou but set me up an altar, and I will offer a sacrifice; restore me to thy sanctuary, and I will do it exactly, in the ceremonies and formalities thereof; meanwhile, mine heart and lips shall not be wanting to give thee praise in spirit…
Read John Trapp on Psalms 56 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Thy vows—i.e., vows made to Thee, but the form is most unusual. For the thought comp. Psalms 22:25; Psalms 50:14. I will render—i.e., in fulfilment of the vows.
Read Charles John Ellicott on Psalms 56 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Thy vows are upon me] I have promised in the most solemn manner to be thy servant; to give my whole life to thee; and to offer for my preservation sacrifices of praise and thanksgiving. Reader, what hast thou vowed to God? To renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful desires of the flesh; to keep God's holy word and commandment, and to walk before him all the days of thy life. These things hast thou vowed; and these vows are upon thee. Wilt thou pay them?
Read AdamClarke on Psalms 56 →CambridgeThe Cambridge Bible for Schools and Colleges12, 13. Concluding vows of thanksgiving.
Read Cambridge on Psalms 56 →Albert Barnes1798–1870Barnes' Notes on the BibleThy vows are upon me, O God - The word “vow” means something promised; some obligation under which we have voluntarily brought ourselves.
Read Albert Barnes on Psalms 56 →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
Your vows are upon me, O God; I will render thank offerings to You.
Your vows are on me, God. I will give thank offerings to you.
Your vows are upon me, O God; I will render thank offerings to You.
I am obligated to fulfill the vows I made to you, O God; I will give you the thank-offerings you deserve,
Tyndale line
Thy vows are upon me, O God: I will render praises unto thee.
Thy vows are upon me, O God: I will render thank-offerings unto thee.
Thy vows are upon me, O God: I will render thank offerings unto thee.
Thy vows are upon me, O God: I will render praises to thee.
Thy vowes are vpon me, O God: I will render prayses vnto thee.
Strictly literal
Thy vows are upon me, O God: I will render thanks unto thee.
On me, O God, [are] Thy vows, I repay thank-offerings to Thee.
On me, O God, [are] Your vows, || I repay thank-offerings to You.
(56:13) Upon me, O God, [rest] thy vows: I will pay thanksgiving offerings unto thee.
The duty to fulfill my vows to you is on me, God; I will give thank offerings to you.
From the Latin
Be thou exalted, O God, above the heavens: and thy glory above all the earth.
Simplified
God, I will keep my promises to you. I will give thank offerings to you,
I keep the memory of my debt to you, O God; I will give you the offerings of praise.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Psalm 56:12, with all six words matched in the Septuagint's translation. This consistency indicates a shared understanding of the verse's meaning across these ancient texts.
עָלַ֣י אֱלֹהִ֣ים נְדָרֶ֑יךָ אֲשַׁלֵּ֖ם תּוֹדֹ֣ת לָֽךְ׃
6 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 56:12
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
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 — 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…
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
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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
HVpi1cs — Verb · Piel · imperfect first person common singularHVpi1cs
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
HNcfpa — Noun common · feminine plural absoluteHNcfpa
→ See OFFERINGS
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms