Psalms 71:17 — Word Study
WLCאֱֽלֹהִ֗ים לִמַּדְתַּ֥נִי מִנְּעוּרָ֑י וְעַד־ הֵ֝֗נָּה אַגִּ֥יד נִפְלְאוֹתֶֽיךָ׃
BSAO Godʼĕlôhîym [Elohim, the supreme God] You have taught melâmad■ [instructed, guided] from my youthnâʻûwr [early, the state of being young] and to this dayʻad [hitherto, until now] I proclaimnâgad▸ [declare openly, tell boldly] Your marvelous deedspâlâʼ [wondrous, works, wonders]
| Greek | English | Parsing |
|---|---|---|
| אֱֽלֹהִ֗ים | O God | Noun common, masculine plural absolute |
| לִמַּדְתַּ֥נִי | you have taught me | Verb piel perfect second person masculine singular, suffix |
| מִנְּעוּרָ֑י | since youth my | Preposition, noun common masculine plural construct, suffix |
| וְעַד־ | and until | Conjunction, preposition |
| הֵ֝֗נָּה | now | Adverb |
| אַגִּ֥יד | I declare | Verb, Hiphil, imperfect first person common singular |
| נִפְלְאוֹתֶֽיךָ׃ | wonders your | Verb niphal participle (active) feminine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God, You have taught me from my youth, and to this day I proclaim Your marvelous deeds. |
| KJV | O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. |
| ASV | O God, thou hast taught me from my youth; And hitherto have I declared thy wondrous works. |
| YLT | God, Thou hast taught me from my youth, And hitherto I declare Thy wonders. |
| WEB | God, you have taught me from my youth. Until now, I have declared your wondrous works. |
| BBE | O God, you have been my teacher from the time when I was young; and I have been talking of your works of wonder even till now. |
The translations agree on the key phrases in this verse.
The sentence is structured around two main clauses connected by conjunctions, emphasizing the psalmist's lifelong relationship with God and his commitment to proclamation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַד
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 71:17
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 Reflection on God’s Guidancegenerated
Psalm 71:17 reveals the psalmist's gratitude for God's teaching throughout his life. From youth, he has been instructed by God, leading him to boldly declare God's wondrous works. This theme of lifelong learning and proclamation resonates throughout the Psalms, emphasizing the importance of remembering and sharing God's deeds, as seen in Psalm 66:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:5 | For You are my hope, O Lord GOD, my confidence from my youth. |
| 2 | Psalm 119:9–102 | How can a young man keep his way pure? By guarding it according to Your word. |
| 3 | Psalm 66:16 | Come and listen, all you who fear God, and I will declare what He has done for me. |
| 4 | 1 Samuel 17:36–37 | Your servant has killed lions and bears; this uncircumcised Philistine will be like one of them, for he has defied the armies of the living God.” |
| 5 | 2 Samuel 4:9 | But David answered Rechab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the LORD lives, who has redeemed my life from all distress, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'elo.Himgenerated
The word אֱלֹהִים ('elo.Him) is a plural noun that typically refers to the supreme God in the Old Testament. It conveys divine majesty and can also denote rulers or judges, reflecting the power and authority of God.
In this verse, the psalmist addresses God directly, acknowledging Him as the source of his instruction from youth. This highlights a personal relationship and reliance on God as a teacher throughout his life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key phrases in this verse, with all versions reflecting the psalmist's acknowledgment of God's teaching and his commitment to proclaim His marvelous deeds.
Sentence Structuregenerated
The verse consists of a main clause with two key verbs: לִמַּדְתַּ֥נִי (you have taught me) and אַגִּ֥יד (I declare). The structure emphasizes the relationship between God's teaching and the psalmist's response.
The first part of the verse introduces God's teaching, while the latter part expresses the psalmist's declaration of God's wonders, showing a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεός (theos), which is a common term for God, emphasizing His divine nature.
The choice of ἀπαγγελῶ (apangelō) for אַגִּ֥יד indicates a focus on the act of proclaiming or announcing, aligning with the psalmist's intent to declare God's deeds.
In plain words — the whole versegenerated
Psalm 71:17 expresses the psalmist's gratitude to God for teaching him since his youth. He acknowledges that he will continue to proclaim God's marvelous deeds, reflecting a lifelong commitment to sharing God's wonders.
Frequently Asked Questionsgenerated
It signifies a lifelong relationship where God has guided and instructed the psalmist, shaping his understanding and faith.
He expresses gratitude by proclaiming God's marvelous deeds, indicating that he feels compelled to share what he has learned.
Proclaiming God's deeds serves to encourage others and to bear witness to God's power and faithfulness throughout generations.
We can learn the importance of recognizing God's guidance in our lives and the call to share our experiences of His wonders with others.
Reflection Questionsgenerated
- In what ways have I experienced God's teaching in my life?
- How can I share God's marvelous deeds with those around me?
- What role does remembering God's past actions play in my faith today?
- How can I encourage others to recognize and proclaim God's wonders?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's teachings and righteousness, illustrating its significance in understanding God's guidance.
"O God, You have taught me from my youth" [Psalms 71:17]. What have you taught me? That of Your righteousness alone I ought to be mindful.Early Church Fathers on Psalms 71 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 71:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, thou hast taught me from my youth,.... The corruption of human nature; the weakness and impotence of it, to everything that is spiritually good; and the need of continual strength and grace
Read John Gill on Psalms 71 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. O God, thou hast taught me from my youth - namely, to praise thee (cf. the second clause, and Psalms 71:18, second clause).
Read Robert Jamieson on Psalms 71 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTaught me; partly by thy word and Spirit, convincing and assuring me; and partly by my own experience of thy righteousness last mentioned, the wondrous effects whereof I have received and declared from time to time, as it here follows.
Read Matthew Poole on Psalms 71 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:17 O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.Ver. 17. O God, thou hast taught me] Happy David in such a school master. All the faithful are taught of God; outwardly by his word and works, inwardly by his Spirit: Et quando Christus magister quam cito discitur quod docetur? Nescit tarda molimina Spiritus Sancti gratia (Aug. Ambrose).
Read John Trapp on Psalms 71 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Thou hast taught me from my youth] I have had thee for my continual instructor: and thou didst begin to teach me thy fear and love from my tenderest infancy. Those are well taught whom God instructs; and when he teaches, there is no delay in learning.
Read AdamClarke on Psalms 71 →
CambridgeThe Cambridge Bible for Schools and Colleges17–20. Past mercies are the ground of hope alike for the Psalmist and for the nation.
Read Cambridge on Psalms 71 →
Albert Barnes1798–1870Barnes' Notes on the BibleO God, thou hast taught me from my youth - See Psalms 71:5-6. That is, God had guided and instructed him from his earliest years.
Read Albert Barnes on Psalms 71 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. From my youth—Again the psalmist reviews the divine care, as in vers. 5, 6. Hitherto… I declared—His faithfulness in making known the goodness of God had been co-extensive with that goodness.
Read Daniel Denison Whedon on Psalms 71 →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
O God, You have taught me from my youth, and to this day I proclaim Your marvelous deeds.
God, you have taught me from my youth. Until now, I have declared your wondrous works.
O God, You have taught me from my youth, and to this day I proclaim Your marvelous deeds.
O God, you have taught me since I was young, and I am still declaring your amazing deeds.
Tyndale line
O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
O God, thou hast taught me from my youth; And hitherto have I declared thy wondrous works.
O God, thou hast taught me from my youth; and hitherto have I declared thy wondrous works.
O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
O God, thou hast taught me from my youth euen vntill nowe: therefore will I tell of thy wonderous workes,
Strictly literal
O God, thou hast taught me from my youth, and hitherto have I proclaimed thy marvellous works:
God, Thou hast taught me from my youth, And hitherto I declare Thy wonders.
God, You have taught me from my youth, || And until now I declare Your wonders.
O God, thou hast taught me from my youth: and hitherto I ever tell of thy wondrous deeds.
God, you have taught me from my youth; even now I declare your wonderful deeds.
From the Latin
Let his name be blessed for evermore: his name continueth before the sun. And in him shall all the tribes of the earth be blessed: all nations shall magnify him.
Simplified
God, you have taught me since I was young, and I still tell others about all the wonderful things you do.
O God, you have been my teacher from the time when I was young; and I have been talking of your works of wonder even till now.
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 are largely in agreement, with six of the seven words matched. This indicates a strong textual consistency between these ancient witnesses.
אֱֽלֹהִ֗ים לִמַּדְתַּ֥נִי מִנְּעוּרָ֑י וְעַד־ הֵ֝֗נָּה אַגִּ֥יד נִפְלְאוֹתֶֽיךָ׃
6 of the 7 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 71:17
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.
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)
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…
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Piel-Perf-2ms | Suff — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp1bs
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
HD — AdverbHD
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word פָּלָא (pala') is a verb that conveys the idea of being extraordinary or wonderful. It can describe actions that are difficult to perform or understand, as well as marvelous acts of God, particularly in judgment and redemption. The word can also refer to making special offerings or showing oneself in a marvelous way.
[פָּלָא] 71 vb. denom. Niph. etc., be surpassing, extraordinary
Niph.
be beyond one's power, difficult to do
be difficult to understand
be extraordinary, wonderful
as subst., marvellous things
= wonderful acts of י׳ in judgement and redemption
Pi. make a special votive offering
Hiph.
do a hard or difficult thing
make wonderful, do wondrously
of God working wonders in doing
Hithp. thou dost shew thyself marvellous (act inexplicably) against me
base
H6381 פָּלָא vb. denom. Niph. etc., be surpassing, extraordinary . . be beyond one's power, difficult to do
. be difficult to understand
. . be extraordinary, wonderful
. as subst., marvellous things
. = wonderful acts of י׳ in judgement and redemption
. make a special votive offering
. . do a hard or difficult thing
. make wonderful, do wondrously
. of God working wonders in doing
. thou dost shew thyself marvellous (act inexplicably) against me
6381 pala' paw-law'
a primitive root; properly, perhaps to separate, i.e.
distinguish (literally or figuratively); by implication, to be
(causatively, make) great, difficult, wonderful:--accomplish,
(arise...too, be too) hard, hidden, things too high, (be, do,
do a, shew) marvelous(-ly, -els, things, work), miracles,
perform, separate, make singular, (be, great, make)
wonderful(-ers, -ly, things, works), wondrous (things,
works, -ly).
פָּלָא (pa.la) — to wonder.
1) to be marvellous, be wonderful, be surpassing, be extraordinary, separate by distinguishing action
1a) (Niphal)
1a1) to be beyond one's power, be difficult to do
1a2) to be difficult to understand
1a3) to be wonderful, be extraordinary
1a3a) marvellous (participle)
1b) (Piel) to separate (an offering)
1c) (Hiphil)
1c1) to do extraordinary or hard or difficult thing
1c2) to make wonderful, do wondrously
1d) (Hithpael) to show oneself wonderful or marvellous
V-Niphal | Suff — Verb niphal participle (active) feminine plural common · suffixHVNrfpc/Sp2ms
