Psalms 65:1 — Word Study
WLCלְךָ֤ דֻֽמִיָּ֬ה תְהִלָּ֓ה אֱלֹ֘הִ֥ים בְּצִיּ֑וֹן וּ֝לְךָ֗ יְשֻׁלַּם־ נֶֽדֶר׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid A songshîyr
| Greek | English | Parsing |
|---|---|---|
| לְךָ֤ | to you | Preposition, suffix |
| דֻֽמִיָּ֬ה | silence | Noun common, feminine singular absolute |
| תְהִלָּ֓ה | [is] praise | Noun common, feminine singular absolute |
| אֱלֹ֘הִ֥ים | O God | Noun common, masculine plural absolute |
| בְּצִיּ֑וֹן | in Zion | Preposition, noun proper |
| וּ֝לְךָ֗ | and to you | Conjunction, preposition, suffix |
| יְשֻׁלַּם־ | it will be paid | Verb, Pual, imperfect third person masculine singular |
| נֶֽדֶר׃ | a vow | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Praise awaits You, O God, in Zion; to You our vows will be fulfilled. |
| KJV | Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. |
| ASV | Praise waiteth for thee, O God, in Zion; And unto thee shall the vow be performed. |
| YLT | To the Overseer. — A Psalm of David. A Song. To Thee, silence — praise, O God, [is] in Zion, And to Thee is a vow completed. |
| WEB | Praise waits for you, God, in Zion. Vows shall be performed to you. |
| BBE | It is right for you, O God, to have praise in Zion: to you let the offering be made. |
The translations agree on the main themes of praise and vows, with no significant variations noted.
The sentence is structured with a main clause followed by prepositional phrases that provide context, culminating in the fulfillment of vows.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbH7999
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 65:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Praisegenerated
Psalm 65:1 expresses a deep sense of reverence and anticipation of praise that belongs to God, particularly in Zion, which is a symbol of God's presence and favor. The psalmist acknowledges the importance of fulfilling vows made to God, highlighting a relationship built on trust and commitment. This passage sets the tone for the themes of prayer and divine response found throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 21:13 | Be exalted, O LORD, in Your strength; we will sing and praise Your power. |
| 2 | Psalm 115:1–2 | Not to us, O LORD, not to us, but to Your name be the glory, because of Your loving devotion, because of Your faithfulness. |
| 3 | Psalm 62:1 | In God alone my soul finds rest; my salvation comes from Him. |
| 4 | Psalm 76:2 | His tent is in Salem, His dwelling place in Zion. |
| 5 | Psalm 78:68–69 | But He chose the tribe of Judah, Mount Zion, which He loved. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — דּוּמִיָּה, du.mi.Yahgenerated
The word דּוּמִיָּה (duwmiyah) means silence, stillness, or quiet trust. It conveys a sense of waiting patiently and trusting in God, especially in challenging situations. This noun is derived from a root that emphasizes stillness, indicating a state of repose or quiet confidence in God's faithfulness.
In this verse, דּוּמִיָּה captures the essence of the psalmist's expectation of praise that is due to God. It reflects a moment of stillness before God, where the act of praising Him is anticipated and held in reverence.
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: the first introduces the subject of praise awaiting God, and the second details the fulfillment of vows. The structure emphasizes the relationship between the act of praise and the commitments made to God.
The finite verb יְשֻׁלַּם (will be fulfilled) serves as the action point of the second clause, linking the vows to God with their eventual completion, highlighting the assurance of God's faithfulness.
Septuagint Backgroundgenerated
The Septuagint translates the key elements of this verse, though its word order differs. The Greek word used for דּוּמִיָּה is ψαλμὸς, indicating a focus on the act of singing or praising, which aligns with the overall theme of worship in the psalm.
This choice reflects a broader interpretation, where the silence and stillness are not merely passive but are transformed into an active expression of praise through song.
In plain words — the whole versegenerated
Psalm 65:1 tells us that praise is due to God, especially in Zion, where the psalmist expresses that the vows made to God will be fulfilled. This verse highlights the importance of worship and the commitment to keep promises made to God.
Frequently Asked Questionsgenerated
It signifies that praise is due to God and is expected, particularly in the sacred space of Zion.
Vows are promises made to God, often in the form of commitments or offerings.
Zion represents the dwelling place of God and is a symbol of His presence among His people.
We fulfill our vows by keeping our commitments to God, which may include acts of worship, service, and obedience.
Reflection Questionsgenerated
- In what ways can I express my praise to God in my daily life?
- What vows or commitments have I made to God, and how can I ensure they are fulfilled?
- How does understanding the significance of Zion deepen my appreciation for God's presence?
- What steps can I take to cultivate a spirit of quiet trust in God during challenging times?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, using it to illustrate themes of praise and the fulfillment of divine promises, as seen in their writings.
The soul has to depart from the tortuousness of this life and the defilements of the earthly body. It must hasten to those heavenly gatherings, although it is granted to the saints alone to reach them. There it shall sing praise to God.Early Church Fathers on Psalms 65 →
What indeed is lacking to the one who possesses the good and has virtue always as his companion and ally? In what role of life is he not most powerful? In what poverty is he not rich? In what lowly status is he not noble? In what leisure…Early Church Fathers on Psalms 65 →
"For You a hymn is meet, O God, in Sion" [Psalms 65:1]. That fatherland is Sion: Jerusalem is the very same as Sion; and of this name the interpretation ye ought to know.Early Church Fathers on Psalms 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 65:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise waiteth for thee, O God, in Sion,.... Who dwells in Sion, as Jarchi interprets it; and so the Targum; whose Shechinah, or glorious Majesty, is in Sion; see Psalms 76:2; or else Sion, which
Read John Gill on Psalms 65 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. Psalms 65:1-13.-Three strophes.
Read Robert Jamieson on Psalms 65 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 65 THE The design of this Psalm seems to be to declare the great and glorious work of Divine Providence, both towards his church and the land of his people, and towards the rest of mankind. David praiseth God for spiritual blessings, as hearing prayer, and purging away sin, , and for the blessedness of those that dwell in his courts, ; and also for temporal blessings, as governing the world, and the abundance of all worldly enjoyments, . Waiteth, Heb. is silent, or silence, i.e. quietly waits, as this phrase is used also . And praise may be here put for the person or persons who use to praise God upon all occasions, and who are now prepared and ready to do so; as deceit is put for a…
Read Matthew Poole on Psalms 65 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 65:1 « To the chief Musician, A Psalm [and] Song of David. » Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.A Psalm and Song of David] Made by him, as it is thought, when the people were delivered from that three years’ famine for the slaughter of the Gibeonites, 2 Samuel 21:1, and that three days’ pestilence for David’ s sin, in numbering the people, 2 Samuel 24:13-15 Ver. 1. Praise waiteth for thee, O God, in Sion] Tibi silentinm, laus tibi, Deus, in Zion; so Beza rendereth it. There is first a deep silence in Sion, and then due praise; a silence of admiration, a silence of religious awe and devotion, such as was afterwards that in the Christian…
Read John Trapp on Psalms 65 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Praise waiteth . . .—Literally, To thee silence praise, which recalls Psalms 62:1 (see Note), but must be differently explained. To say, Praise is silence to thee, is hardly intelligible. The LXX. and Vulg. read differently, “praise is comely.” Better supply a conjunction, To thee are quiet and praise, i.e., submissive expectation till the deliverance come (Psalms 62:1), and then exulting praise. Shall the vow.—Better, Is the vow paid, i.e., by the praise just mentioned.
Read Charles John Ellicott on Psalms 65 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXV God is praised for the fulfilment of his promises, and for his mercy in forgiving sins, 1-,3. He is praised for the wonders that he works in nature, which all mankind must acknowledge, 4-8; for the fertilizing showers which he sends upon the earth, and the abundance thereby produced both for men and cattle, 9-13. NOTES ON PSALM LXV The title, "To the chief Musician or conqueror, a Psalm and Song of David." So the Hebrew; and, in effect, the Chaldee, AEthiopic, and best copies of the Septuagint. The Arabic has, "A Psalm of David concerning the transmigration of the people." The Vulgate is singular: "A Psalm of David. A hymn of Jeremiah and Ezekiel for the people of the…
Read AdamClarke on Psalms 65 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. It is the duty of a grateful people to render thanks to God in the Temple, assembling to pay its vows to the universal Hearer of prayer. The consciousness of manifold sins might deter them from approaching a holy God, were not He Himself graciously ready to purge their guilt away. In the blessings, of which the welcome to His house is the pledge, is to be found man’s truest happiness.
Read Cambridge on Psalms 65 →Albert Barnes1798–1870Barnes' Notes on the BiblePraise waiteth for thee, O God, in Sion - That is, all the arrangements are made; the people are assembled; their hearts are prepared to praise thee.
Read Albert Barnes on Psalms 65 →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
Praise awaits You, O God, in Zion; to You our vows will be fulfilled.
Praise waits for you, God, in Zion. Vows shall be performed to you.
For the choirmaster. A Psalm of David. A song. Praise awaits You, O God, in Zion; to You our vows will be fulfilled.
Praise awaits you, O God, in Zion. Vows made to you are fulfilled.
Tyndale line
Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.
Praise waiteth for thee, O God, in Zion; And unto thee shall the vow be performed.
Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed.
To the chief Musician, A Psalm and Song of David. Praise waiteth for thee, O God, in Zion: and to thee shall the vow be performed.
To him that excelleth. A Psalme or song of David. O God, praise waiteth for thee in Zion, and vnto thee shall the vowe be perfourmed.
Strictly literal
Praise waiteth for thee in silence, O God, in Zion; and unto thee shall the vow be performed.
To the Overseer. — A Psalm of David. A Song. To Thee, silence — praise, O God, [is] in Zion, And to Thee is a vow completed.
TO THE OVERSEER. A PSALM OF DAVID. A SONG. To You, silence [and] praise, O God, in Zion, || And to You a vow is completed.
“To the chief musician, a psalm [and] song of David.” (65:2) For thee praise is waiting, O God, in Zion: and unto thee shall vows be paid.
For you, God in Zion, our praise waits; our vows will be carried out to you.
From the Latin
Unto the end, a canticle of a psalm of the resurrection. Shout with joy to God, all the earth,
Simplified
God, you deserve to be praised, and in Zion we will keep our promises to you.
It is right for you, O God, to have praise in Zion: to you let the offering be made.
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 provides the foundational wording for this verse, while the Septuagint matches 5 of the 8 words. The Septuagint's variations in word order and articles suggest a different emphasis in its translation, but the core message remains aligned with the Hebrew text.
לְךָ֤ דֻֽמִיָּ֬ה תְהִלָּ֓ה אֱלֹ֘הִ֥ים בְּצִיּ֑וֹן וּ֝לְךָ֗ יְשֻׁלַּם־ נֶֽדֶר׃
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 65:1
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
דּוּמִיָּה (duwmiyah) refers to silence, stillness, or a state of repose. It is derived from a root meaning stillness and can imply a sense of quiet or trust. The entries consistently highlight its meanings related to silence and waiting, but do not provide specific verse references.
דּוּמִיָּה, דֻּמִיָּה n.f. silence, still waiting, repose
base
H1747 דּוּמִיָּה, דֻּמִיָּה silence, still waiting, repose
1747 duwmiyah doo-me-yaw'
from 1820; stillness; adverbially, silently; abstractly
quiet, trust:--silence, silent, waiteth.
see HEBREW for 01820
דּוּמִיָּה (du.miy.yah) — silence.
silence, still, repose, still waiting
HNcfsa — Noun common · feminine singular absoluteHNcfsa
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npl — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HC/Rd/Sp2ms — Conjunction · preposition · suffixHC/Rd/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
HVPi3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
vou (nedher; euche; 'iccar, found only in Nu 30:6,8,10 and translated horismos, by the Septuagint: A vow could be positive (nedher) and included all promises to perform certain things for, or bring certain offerings to, God, in return for certain benefits which were hoped for at His hand (Ge 28:20-22, Jacob; Le 27:2,8; Nu 30; Jud 11:30, Jephthah; 1Sa 1:11, Hannah; 2Sa 15:8, Absalom; Jon 1:16, vows of heathen); or negative ('iccar), and included promises by which a person bound himself or herself to abstain from…
A promise made to God of doing some good thing or abstaining from some lawful enjoyment, under the influence of gratitude for divine goodness, of imminent danger, the apprehension of future evils, or the desire of future blessings. To fulfill a vow binding one to sin, was to all sin to sin; but no considerations of inconvenience or loss could absolve one from a vow, Ps 15:4 Mal 1:14. Jacob, going into Mesopotamia, vowed the tenth of his estate, and promised to offer it at Beth-el, to the honor of God, Ge 28:20-22. Moses enacted several laws for the regulation and execution of vows. "If thou shalt forbear to vow, it shall be no sin in thee; that which is gone out of thy lips thou shalt keep and perform,"