Psalms 75:1 — Word Study
WLCה֘וֹדִ֤ינוּ לְּךָ֨׀ אֱֽלֹהִ֗ים ה֭וֹדִינוּ וְקָר֣וֹב שְׁמֶ֑ךָ סִ֝פְּר֗וּ נִפְלְאוֹתֶֽיךָ׃
BSAFor the choirmasternâtsach [To the tune of] “Do Not DestroyʼAl tashchêth A Psalmmizmôwr of AsaphʼÂçâph A songshîyr
| Greek | English | Parsing |
|---|---|---|
| ה֘וֹדִ֤ינוּ | we give thanks | Verb, Hiphil, perfect first person common plural |
| לְּךָ֨׀ | to you | Preposition, suffix |
| אֱֽלֹהִ֗ים | O God | Noun common, masculine plural absolute |
| ה֭וֹדִינוּ | we give thanks | Verb, Hiphil, perfect first person common plural |
| וְקָר֣וֹב | and [is] near | Conjunction |
| שְׁמֶ֑ךָ | name your | Noun common masculine singular construct, suffix |
| סִ֝פְּר֗וּ | people recount | Verb, Piel, perfect third person common plural |
| 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 | We give thanks to You, O God; we give thanks, for Your Name is near. The people declare Your wondrous works. |
| KJV | Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare. |
| ASV | We give thanks unto thee, O God; We give thanks, for thy name is near: Men tell of thy wondrous works. |
| YLT | To the Overseer. — 'Destroy not.' — A Psalm of Asaph. — A Song. We have given thanks to Thee, O God, We have given thanks, and near [is] Thy name, They have recounted Thy wonders. |
| WEB | We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works. |
| BBE | To you, O God, we give praise, to you we give praise: and those who give honour to your name make clear your works of power. |
Where they part company is נִפְלְאוֹתֶיךָ — see How Translations Differ.
The sentence begins with a main clause followed by two subordinate clauses, creating a structured expression of gratitude and acknowledgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 75:1
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 Song of Thanksgivinggenerated
Psalm 75:1 is a declaration of thanks to God, acknowledging His closeness and the marvelous works He has done. The psalmist invites the people to join in proclaiming these wonders, setting a tone of communal worship and recognition of God's sovereignty. This psalm reflects themes found throughout the Psalms, where gratitude and acknowledgment of God's deeds are central.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 57:1 | Have mercy on me, O God, have mercy, for in You my soul takes refuge. In the shadow of Your wings I will take shelter until the danger has passed. |
| 2 | Psalm 58:1 | Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men? |
| 3 | Psalm 76:1 | God is known in Judah; His name is great in Israel. |
| 4 | Psalm 138:2 | I bow down toward Your holy temple and give thanks to Your name for Your loving devotion and Your faithfulness; You have exalted Your name and Your word above all else. |
| 5 | Exodus 23:21 | Pay attention to him and listen to his voice; do not defy him, for he will not forgive rebellion, since My Name is in him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — ה֘וֹדִ֤ינוּ, ho.Di.nugenerated
The word הוֹדִינוּ (ho.Di.nu) is a perfect passive participle from the root יָדָה (yadah), meaning 'to give thanks' or 'to praise.' This word carries the idea of extending hands in worship, symbolizing gratitude and acknowledgment of God's greatness. It appears frequently in the Psalms, emphasizing the importance of expressing thanks in worship.
The construction here, in the Hiphil form, indicates that the act of giving thanks is directed towards God, highlighting a relational aspect of worship. The repetition of this phrase underscores the psalmist's intent to emphasize gratitude as a communal response to God's presence.
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 expressing thanks to God, followed by a subordinate clause explaining the reason for the thanks — God's name being near. The structure is straightforward, with the main action of giving thanks leading into a declaration of God's proximity and the people's response.
The finite verb ה֘וֹדִ֤ינוּ (ho.Di.nu) governs the entire verse, while the phrases that follow elaborate on the reasons for this gratitude, creating a cohesive statement about worship and acknowledgment of God's works.
Septuagint Backgroundgenerated
The Septuagint translates ה֘וֹדִ֤ינוּ as εἰς (eis), which indicates a direction or purpose, suggesting that the act of giving thanks is directed towards God. This rendering emphasizes the relational aspect of worship.
For נִפְלְאוֹתֶיךָ, the Septuagint does not provide a direct equivalent, which may suggest a broader interpretation of God's marvelous deeds that transcends specific acts.
In plain words — the whole versegenerated
Psalm 75:1 expresses a communal act of giving thanks to God for His closeness and marvelous works. The psalmist invites the people to acknowledge and proclaim these wonders, reinforcing the importance of gratitude in worship.
Frequently Asked Questionsgenerated
Giving thanks to God involves acknowledging His goodness, expressing gratitude for His blessings, and recognizing His presence in our lives.
God's name being near signifies His accessibility and presence among His people, indicating that He is close and involved in their lives.
God's wondrous works refer to His miraculous deeds and acts of power, which demonstrate His greatness and faithfulness throughout history.
We can declare God's works by sharing testimonies of His faithfulness, recounting His deeds in worship, and encouraging others to recognize His goodness.
Reflection Questionsgenerated
- In what ways can I express gratitude to God in my daily life?
- How does recognizing God's nearness impact my relationship with Him?
- What are some of the marvelous works of God that I can share with others?
- How can I encourage my community to join in giving thanks to God?
The early church on this verse — how the Fathers read it
Early Church Fathers like Augustine of Hippo reference this verse to discuss themes of confession and invoking God's name in worship.
"We will confess to You, O Lord, we will confess to You, and will invoke Your name" [Psalms 75:1]. Do not invoke, before thou confess: confess, and invoke.Early Church Fathers on Psalms 75 →
Here we have just been singing “We will confess to you, O God, we will confess and call on your name.” What does confessing to God mean but humbling oneself before God,Early Church Fathers on Psalms 75 →
So he gave us the way of humility. If we keep to it we shall confess to the Lord, and not without reason shall we sing, “We will confess to you, O God,Early Church Fathers on Psalms 75 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 75:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUnto thee, O God, do we give thanks,.... Either David and his men, when he was delivered from Saul, and raised to the kingdom, or the Jews upon their return from the Babylonish captivity; or rather
Read John Gill on Psalms 75 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUnto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.
Read Robert Jamieson on Psalms 75 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 75 Of Asaph; as the author. Or, to or for Asaph; which may be put by way of opposition to the foregoing and general expression, to the chief Musician, which is here limited to and explained of Asaph. As , having said to the chief Musician, he adds to Jeduthun; and then follows the author, David. This Psalm was either composed by David, or by Asaph in David’ s name and person, as it is not unusual for poets to bring in princes speaking in their poems. It seems to relate to the time when David had entered upon, but not got full possession of, the kingdom. The psalmist, praising God for his wondrous works, promiseth to judge uprightly, . Rebuking the proud and foolish with God’ s…
Read Matthew Poole on Psalms 75 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 75:1 « To the chief Musician, Altaschith, A Psalm [or] Song of Asaph. » Unto thee, O God, do we give thanks, [unto thee] do we give thanks: for [that] thy name is near thy wondrous works declare.To the chief Musician, Al-taschith] That is, Destroy not; the Chaldee paraphraseth, In the time when David said, Destroy not the people. The psalm seemeth to have been made either by Asaph in David’ s name, or by David himself (and by him committed to Asaph), at such time as the difference depending between him and Ishbosheth, many were slain on both sides. This drew from David an Al-taschith, not long before he was anointed king over all Israel. 2 Samuel 5:1-5 Ver. 1. Unto thee, O God, do we…
Read John Trapp on Psalms 75 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) For that . . .—The wonders just wrought for Israel have repeated the old conviction that God’s name, a word of power to save (comp. Psalms 34:18; Psalms 145:18), is near. (Comp. Psalms 105:1.)
Read Charles John Ellicott on Psalms 75 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXV The psalmist praises God for present mercies, 1; the Lord answers, and promises to judge the people righteously, 2, 3; rebukes the proud and haughty, 4, 5; shows that all authority comes from himself, 4-7; that he will punish the wicked, 8; the psalmist resolves to praise God, 9; and the Most High promises to cast down the wicked, and raise up the righteous, 9, 10. NOTES ON PSALM LXXV The title is, "To the chief Musician, or conqueror, Al-taschith, destroy not, A Psalm or Song of Asaph." See this title Al-taschith explained Psalms 57:1. The Chaldee supposes that this Psalm was composed at the time of the pestilence, when David prayed the Lord not to destroy the people. Some of…
Read AdamClarke on Psalms 75 →CambridgeThe Cambridge Bible for Schools and Colleges1. The theme of the Psalm: thanksgiving for the recent manifestation of God’s presence and power among His people. for that thy name is near thy wondrous works declare] The A.V., retained in R.V. marg., gives a good sense, but such a personification of God’s wondrous works is without analogy, and elsewhere ‘wondrous works’ is always the object to ‘declare’ or similar verbs. Hence it is better to render with R.V.: We give thanks unto thee, O God; We give thanks, for thy name is near: Men tell of thy wondrous works. God’s ‘Name’ is the compendious expression for His Being as it is revealed to men. Cp. the striking parallel in Isaiah’s prediction of the coming judgement on the Assyrians…
Read Cambridge on Psalms 75 →Albert Barnes1798–1870Barnes' Notes on the BibleUnto thee, O God, do we give thanks - We, the people; language which would be appropriate to public thanksgiving - showing that the psalm was designed for public use.
Read Albert Barnes on Psalms 75 →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
We give thanks to You, O God; we give thanks, for Your Name is near. The people declare Your wondrous works.
We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works.
For the choirmaster: To the tune of “Do Not Destroy.” A Psalm of Asaph. A song. We give thanks to You, O God; we give thanks, for Your Name is near. The people declare Your wondrous works.
We give thanks to you, O God! We give thanks! You reveal your presence; people tell about your amazing deeds.
Tyndale line
Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.
We give thanks unto thee, O God; We give thanks, for thy name is near: Men tell of thy wondrous works.
We give thanks unto thee, O God; we give thanks, for thy name is near: men tell of thy wondrous works.
To the chief Musician, Al-taschith, A Psalm or Song of Asaph. To thee, O God, do we give thanks, to thee do we give thanks: for that thy name is near, thy wondrous works declare.
To him that excelleth. Destroy not. A Psalme or song committed toAsaph. We will prayse thee, O God, we will prayse thee, for thy Name is neere: therefore they will declare thy wonderous workes.
Strictly literal
Unto thee we give thanks, O God, we give thanks; and thy name is near: thy marvellous works declare it.
To the Overseer. — 'Destroy not.' — A Psalm of Asaph. — A Song. We have given thanks to Thee, O God, We have given thanks, and near [is] Thy name, They have recounted Thy wonders.
TO THE OVERSEER. “DO NOT DESTROY.” A PSALM OF ASAPH. A SONG. We have given thanks to You, O God, || We have given thanks, and Your Name [is] near, || They have recounted Your wonders.
“To the chief musician, Al-tashcheth, a psalm or song of Asaph.” (75:2) We give thanks unto thee, O God, we give thanks, and nigh is thy name: men relate thy wondrous deeds.
We give thanks to you, God; we give thanks, for you reveal your presence; people tell of your wondrous works.
From the Latin
Unto the end, in praises, a psalm for Asaph: a canticle to the Assyrians.
Simplified
We thank you, God, we thank you because you are close beside us. People tell about the wonderful things you have done.
To you, O God, we give praise, to you we give praise: and those who give honour to your name make clear your works of power.
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 75:1 reads, "We give thanks to You, O God; we give thanks, for Your Name is near. The people declare Your wondrous works." The Septuagint, while it matches 6 of the 8 words from the Masoretic Text, presents a different sentence structure and includes its own articles, which indicates a variation in translation rather than a direct agreement. There are no surviving readings from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse to compare, so we cannot ascertain their alignment or differences with the Masoretic Text.
ה֘וֹדִ֤ינוּ לְּךָ֨׀ אֱֽלֹהִ֗ים ה֭וֹדִינוּ וְקָר֣וֹב שְׁמֶ֑ךָ סִ֝פְּר֗וּ נִפְלְאוֹתֶֽיךָ׃
6 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 75:1
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhp1cp — Verb · Hiphil · perfect first person common pluralHVhp1cp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
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…
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhp1cp — Verb · Hiphil · perfect first person common pluralHVhp1cp
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
HC/Aamsa — ConjunctionHC/Aamsa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
HVpp3cp — Verb · Piel · perfect third person common pluralHVpp3cp
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
HVNrfpc/Sp2ms — Verb niphal participle (active) feminine plural common · suffixHVNrfpc/Sp2ms