Psalms 95:1 — Word Study
WLCלְ֭כוּ נְרַנְּנָ֣ה לַיהוָ֑ה נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃
BSAlet us sing for joyrânan [with joyful voices, shout for joy] to the LORDYᵉhôvâh [Yehovah, the Lord of our lives] let us shoutrûwaʻ [make a joyful noise, cry out] to the Rocktsûwr [foundation, refuge] of our salvationyeshaʻ [deliverance, rescue]
| Greek | English | Parsing |
|---|---|---|
| לְ֭כוּ | come | Verb, Qal, imperative second person masculine plural |
| נְרַנְּנָ֣ה | let us sing for joy | Verb, Piel, infinitive construct first person common plural |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| נָ֝רִ֗יעָה | let us shout for joy | Verb, Hiphil, infinitive construct first person common plural |
| לְצ֣וּר | to [the] rock of | Preposition, noun common masculine singular construct |
| יִשְׁעֵֽנוּ׃ | salvation our | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation! |
| KJV | O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. |
| ASV | Oh come, let us sing unto Jehovah; Let us make a joyful noise to the rock of our salvation. |
| YLT | Come, we sing to Jehovah, We shout to the rock of our salvation. |
| WEB | Oh come, let’s sing to Yahweh. Let’s shout aloud to the rock of our salvation! |
| BBE | O come, let us make songs to the Lord; sending up glad voices to the Rock of our salvation. |
All translations agree on the meaning of יֵ֫שַׁע as 'salvation'.
The verse consists of a main invitation followed by a specific action, emphasizing the call to worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 95:1
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 Call to Worshipgenerated
Psalm 95:1 invites the people to come together in joyful worship of the LORD, recognizing Him as the source of their salvation. This psalm sets the tone for a communal expression of praise, as seen in the subsequent verses where the psalmist continues to call for thanksgiving and joyful noise in God's presence. It reflects a deep tradition of worship in Israel, where singing and shouting were integral to their gatherings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 34:3 | Magnify the LORD with me; let us exalt His name together. |
| 2 | Psalm 66:8 | Bless our God, O peoples; let the sound of His praise be heard. |
| 3 | Psalm 107:8–15 | Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. |
| 4 | Psalm 117:1 | Praise the LORD, all you nations! Extol Him, all you peoples! |
| 5 | Psalm 118:1 | Give thanks to the LORD, for He is good; His loving devotion endures forever. |
The Treasury of Scripture Knowledge — 32 references, hung on the phrase they belong to
The Key Word — יֵ֫שַׁע, yish.'E.nugenerated
The noun יֵ֫שַׁע (yesha`) refers to salvation or deliverance. It encompasses both physical and spiritual aspects, indicating safety, welfare, and victory. The parsing shows it as a common masculine singular noun, indicating that it is a foundational concept in the context of God's saving work.
This term is often used in contexts of divine rescue, as seen in various psalms, and emphasizes the relationship between God and His people. The psalmist's use of this word highlights the assurance and hope found in God's provision for salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses salvation to translate יֵ֫שַׁע.
Sentence Structuregenerated
The finite verbs לְ֭כוּ, נְרַנְּנָ֣ה, and נָ֝רִ֗יעָה govern the main clauses of the verse, inviting the community to action. The structure emphasizes a series of calls to worship, with each verb initiating a new invitation.
The order of the verbs and phrases reflects the urgency and enthusiasm of the psalmist's call, moving from the invitation to come, to singing joyfully, and finally to shouting praises, illustrating a crescendo of worship.
Septuagint Backgroundgenerated
The Septuagint translates יֵ֫שַׁע as ἡμῶν (hēmōn), which emphasizes the communal aspect of salvation, indicating that it is a shared experience among the people.
This choice of translation highlights the collective nature of the psalmist's call to worship, reinforcing the idea that salvation is not just an individual experience but a community celebration.
In plain words — the whole versegenerated
Psalm 95:1 calls the people to come together to joyfully sing and shout praises to the LORD, recognizing Him as the Rock of their salvation. This verse emphasizes the importance of communal worship and the joy that comes from acknowledging God's saving power.
Frequently Asked Questionsgenerated
Singing for joy to the LORD means expressing happiness and gratitude for His goodness and salvation, celebrating His presence among His people.
God is referred to as the Rock of our salvation because He provides a firm foundation and refuge in times of trouble, symbolizing strength and reliability.
Making a joyful noise to God can be done through singing, shouting, or any form of vocal expression that conveys praise and gratitude for His blessings.
Communal worship signifies unity among believers, as they come together to honor and celebrate God's greatness and His works in their lives.
Reflection Questionsgenerated
- How can I express my joy to God in my daily life?
- What are some ways I can encourage others to join in worship and praise?
- In what situations have I experienced God as my Rock and salvation?
- How does communal worship strengthen my faith and the faith of others?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting the invitation to a joyous banquet in the Lord.
"O come, let us sing unto the Lord" [Psalms 95:1]. He calls us to a great banquet of joy, not one of this world, but in the Lord.Early Church Fathers on Psalms 95 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 95:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO come, let us sing unto the Lord,.... To Jehovah the Messiah, the Lord our righteousness; setting forth, in songs of praise, the glory of his person, the riches of his grace, and our thankfulness to
Read John Gill on Psalms 95 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.
Read Robert Jamieson on Psalms 95 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 95 THE The author of this Psalm was David, as is affirmed, ; and although this Psalm be delivered in general terms, as an invitation to mankind to yield unto the true God that praise, and worship, and obedience which he requireth and deserveth, yet it hath a special reference to the days of the Messiah; of which Christians have no great reason to doubt, seeing it is so understood by the Hebrew doctors themselves; as also by the apostle, , &c., and especially , where he not only expounds it of those times, but proves that it cannot be meant of the former times and state of the church. An exhortation to praise God, ,2, for his great power, goodness, and tenderness to his people, . A…
Read Matthew Poole on Psalms 95 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 95:1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.Ver. 1. O come, let us sing unto the Lord] It is thought by this beginning that this psalm was not penned by David for private use, but for public assemblies, to be sung by the congregation on the sabbath and such like times. It may very well be that they began their morning sacrifice with this psalm, as the Latin Church also afterwards did their matins, or morning service. Let us make a joyful noise] With a clear and loud voice, as of a trumpet; singing with grace in our hearts unto the Lord.
Read John Trapp on Psalms 95 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) O come.—The invitation is general, and may be contrasted with the heathen warning to the uninitiated, procul este profani. This exhortation to worship God, not with penitence, but with loud thanksgiving, is, as Perowne notes, the more remarkable considering the strain in which the latter part of the psalm is written. Make a joyful noise.—There is no one English expression for the full burst of instrumental and vocal music which is meant by the Hebrew word here applied to the Temple service. Vulg., jubilemus.Rock of our salvation.—As in Psalms 89:26. (Comp. “rock of refuge,” Psalms 94:22.)
Read Charles John Ellicott on Psalms 95 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XCV An invitation to praise God, 1, 2. The reason on which this is founded, the majesty and dominion of God, 3-5. An invitation to pray to God, 6. And the reasons on which that is founded, 7. Exhortation not to act as their fathers had done, who rebelled against God, and were cast out of his favour, 8-11. NOTES ON PSALM XCV This Psalm is also without a title, both in the Hebrew and Chaldee: but is attributed to David by the Vulgate, Septuagint, AEthiopic, Arabic, and Syriac; and by the author of the Epistle to the Hebrews, Hebrews 4:3-7. Calmet and other eminent critics believe that it was composed during the time of the captivity, and that the apostle only followed the common opinion…
Read AdamClarke on Psalms 95 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. A call to unite in worshipping Jehovah.
Read Cambridge on Psalms 95 →Albert Barnes1798–1870Barnes' Notes on the BibleO come, let us sing unto the Lord - The word here rendered come, means properly “go;” but it is used here, as it often is, as a formula of invitation, in calling on others to share in what is done by the speaker.
Read Albert Barnes on Psalms 95 →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
Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation!
Oh come, let’s sing to Yahweh. Let’s shout aloud to the rock of our salvation!
Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation!
Come! Let’s sing for joy to the Lord! Let’s shout out praises to our protector who delivers us!
Tyndale line
O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.
Oh come, let us sing unto Jehovah; Let us make a joyful noise to the rock of our salvation.
O COME, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.
O come, let us sing to the LORD: let us make a joyful noise to the rock of our salvation.
Come, let vs reioyce vnto the Lord: let vs sing aloude vnto the rocke of our saluation.
Strictly literal
Come, let us sing aloud to Jehovah, let us shout for joy to the rock of our salvation;
Come, we sing to Jehovah, We shout to the rock of our salvation.
Come, we sing to YHWH, || We shout to the rock of our salvation.
O come, let us sing unto the Lord: let us shout joyfully to the rock of our salvation.
Oh come, let us sing to Yahweh; let us sing joyfully to the rock of our salvation.
From the Latin
A canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
Simplified
Come, let's sing for joy to the Lord! Let's shout in triumph to the rock of our salvation!
O come, let us make songs to the Lord; sending up glad voices to the Rock of our salvation.
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 reads, "לְ֭כוּ נְרַנְּנָ֣ה לַיהוָ֑ה נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃" which translates to, "Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation!" The Septuagint agrees with the Masoretic Text in meaning, as all six words match in a word-by-word correspondence, though the word order and articles differ due to the nature of Greek syntax. There are no significant differences in the core message between these witnesses, indicating a strong consistency in this verse across these texts.
לְ֭כוּ נְרַנְּנָ֣ה לַיהוָ֑ה נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃
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 95:1
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
V-Piel-1cp — Verb · Piel · infinitive construct first person common pluralHVpc1cp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
V-Hiphil-1cp — Verb · Hiphil · infinitive construct first person common pluralHVhc1cp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יֵ֫שַׁע (yesha`) refers to concepts of deliverance, rescue, and salvation, encompassing both physical and spiritual aspects. It also includes ideas of safety, welfare, and prosperity. The entries consistently emphasize its use in contexts of divine rescue and victory.
יֵ֫שַׁע n.m. deliverance, rescue, salvation, also safety, welfare
safety, welfare, prosperity
salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
victory
base
H3468 יֵ֫שַׁע deliverance, rescue, salvation, also safety, welfare . safety, welfare, prosperity
. salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
. victory
3468 yesha` yeh'-shah
or yeshai {yay'-shah}; from 3467; liberty, deliverance,
prosperity:--safety, salvation, saving.
see HEBREW for 03467
יֵ֫שַׁע (ye.sah) — salvation.
1) deliverance, salvation, rescue, safety, welfare
1a) safety, welfare, prosperity
1b) salvation
1c) victory
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp