Psalms 97:7 — Word Study
WLCיֵבֹ֤שׁוּ׀ כָּל־ עֹ֬בְדֵי פֶ֗סֶל הַמִּֽתְהַלְלִ֥ים בָּאֱלִילִ֑ים הִשְׁתַּחֲווּ־ ל֝וֹ כָּל־ אֱלֹהִֽים׃
BSAAllkôl [every single one, without exception] worshipersʻâbad of imagespeçel [idols, carved statues, false gods] are put to shamebûwsh▸ [ashamed, humiliated, disgraced] those who boasthâlal [take pride, glory] in idolsʼĕlîyl [worthless objects, false deities] Worshipshâchâh [bow down, pay homage to] allkôl [every single one] [you] godsʼĕlôhîym [divine beings, supernatural entities]
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֤שׁוּ׀ | let them be ashamed | Verb, Qal, imperfect third person masculine plural |
| כָּל־ | all | Noun common, masculine singular construct |
| עֹ֬בְדֵי | [those who] serve | Verb, Qal, participle (active) masculine plural common |
| פֶ֗סֶל | an image | Noun common, masculine singular absolute |
| הַמִּֽתְהַלְלִ֥ים | those [who] boast | Particle, verb hithpael participle (active) masculine plural |
| בָּאֱלִילִ֑ים | in worthless idols | Preposition, noun common masculine plural absolute |
| הִשְׁתַּחֲווּ־ | bow down | Verb, Hithpael, imperative second person masculine plural |
| ל֝וֹ | to him | Preposition, suffix |
| כָּל־ | O all | Noun common, masculine singular construct |
| אֱלֹהִֽים׃ | gods | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All worshipers of images are put to shame— those who boast in idols. Worship Him, all you gods! |
| KJV | Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods. |
| ASV | Let all them be put to shame that serve graven images, That boast themselves of idols: Worship him, all ye gods. |
| YLT | Ashamed are all servants of a graven image, Those boasting themselves in idols, Bow yourselves to him, all ye gods. |
| WEB | Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods! |
| BBE | Shamed be all those who give worship to images, and take pride in false gods; give him worship, all you gods. |
The translations agree on the meaning of יֵבֹ֤שׁוּ — see How Translations Differ.
The sentence has one main clause followed by two subordinate phrases, emphasizing both the shame of idol worshipers and the imperative to worship God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹשׁ
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 97:7
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 — The Declaration Against Idolatrygenerated
Psalms 97:7 emphasizes the shame that comes to those who worship idols, contrasting them with the call to worship the true God. This psalm reflects a broader theme in the Hebrew Scriptures, where idolatry is consistently condemned, and the worship of Yahweh is exalted. The surrounding verses reinforce God's sovereignty and righteousness, as seen in Psalm 97:6 and Psalm 97:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:4 | You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath. |
| 2 | Leviticus 26:1 | “You must not make idols for yourselves or set up a carved image or sacred pillar; you must not place a sculpted stone in your land to bow down to it. For I am the LORD your God. |
| 3 | Deuteronomy 5:8 | You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath. |
| 4 | Deuteronomy 27:15 | ‘Cursed is the man who makes a carved idol or molten image—an abomination to the LORD, the work of the hands of a craftsman—and sets it up in secret.’ And let all the people say, ‘Amen!’ |
| 5 | Isaiah 37:18–19 | Truly, O LORD, the kings of Assyria have laid waste all these countries and their lands. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יֵבֹ֤שׁוּ, ye.Vo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and indicates a profound emotional response to guilt or disappointment. In this verse, it conveys the idea that those who worship idols will face humiliation and disgrace for their actions.
The parsing indicates that it is a Qal imperfect verb in the third person masculine plural, suggesting that the shame is a future consequence for the collective group of idol worshipers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase are put to shame.
Sentence Structuregenerated
The verse features a main clause with the finite verb יֵבֹ֤שׁוּ, let them be ashamed, followed by a series of noun phrases that describe the subjects and objects of the action. The structure emphasizes the shame of idol worshipers and the call to worship God.
The Hebrew word order places the subject first, highlighting the collective shame of the worshipers of images, followed by the imperative call to worship God, which serves as a direct contrast.
Septuagint Backgroundgenerated
The Septuagint translates יֵבֹ֤שׁוּ as αἰσχυνθήτωσαν (aischunthētosan), which also means 'let them be ashamed.' This choice maintains the original meaning while using a Greek term that conveys a similar sense of humiliation.
The choice of this Greek word reflects a consistent interpretation of the shame associated with idolatry, reinforcing the message of the Hebrew text.
In plain words — the whole versegenerated
Psalms 97:7 states that all who worship idols will be shamed and calls upon all divine beings to worship the true God. This verse highlights the futility of idolatry and the importance of honoring God alone.
Frequently Asked Questionsgenerated
To be put to shame means to experience humiliation or disgrace, particularly in the context of worshiping false idols instead of the true God.
The call to worship is directed at all divine beings, emphasizing the supremacy of God over all other so-called gods and inviting them to recognize His authority.
Idol worship is portrayed as a source of shame, highlighting its futility and the dishonor it brings to those who engage in it, contrasting with the honor due to the true God.
This verse echoes themes found in other scriptures, such as the prohibitions against idol worship in Exodus and Deuteronomy, reinforcing the message that worship should be directed to God alone.
Reflection Questionsgenerated
- What are some modern forms of idolatry that we might encounter today?
- How can we ensure that our worship is directed to the true God and not to false idols?
- In what ways can we help others understand the futility of idol worship?
- What does it mean for us to worship God in spirit and truth, as opposed to worshiping idols?
The early church on this verse — how the Fathers read it
The early church fathers have commented on this verse, particularly regarding the condemnation of idol worship and the call to worship the true God.
"Confounded be all they that worship carved images" [Psalms 97:7].Early Church Fathers on Psalms 97 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 97:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleConfounded be all they that serve graven images,.... Images of gold, silver, and stone, graven by art and man's device; to serve and worship which must be the grossest ignorance and stupidity, which,
Read John Gill on Psalms 97 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryConfounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
Read Robert Jamieson on Psalms 97 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConfounded be all they; let them be ashamed of their former folly herein, and be thereby brought to detest and forsake them; and those who will obstinately persist in their impiety and idolatry, let them be brought to confusion. Or, they shall be confounded; for this may be a prediction, and not an imprecation. All ye gods; all you whom the Gentiles have made the objects of their worship, and who are capable of giving him worship; which two qualifications agree principally, if not solely, to the angels of God, whom the heathens manifestly worshipped in their images as an inferior sort of gods, of whom therefore this text is expounded, .
Read Matthew Poole on Psalms 97 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 97:7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods.Ver. 7. Confounded be all they that serve graven images] Those instruments of idolatry, and lurking places of devils, diabolicae inspirationis et iustinctus participes. Such and their servants we may lawfully pray against. That boast themselves of idols] As did that idolatrous Micah, Judges 17:4-5, Nebuchadnezzar, Daniel 3:1-7; Julian, called, therefore Idolian; the Papists at this day. See Dr Rainolds de Idololatria Romana. Worship him, all ye gods] i.e. All ye angels, saith the Greek and Arabic; and the apostle saith the same, Hebrews 1:6, proving Christ to be God-man.…
Read John Trapp on Psalms 97 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Confounded—i.e., ashamed (Isaiah 42:17; Jeremiah 10:14). The same idea is conveyed by the very word “idols” in Hebrew—empty, worthless things, shaming those who worship them. It is doubtful whether the verbs here are to be taken as imperatives. So LXX., Vulgate, and Authorised Version. Probably a fact is stated. All ye gods.—Not “angels,” as in LXX. (See Note, Psalms 8:5.) Here, however, the term is directly intended to include among superhuman beings the agencies worshipped by heathen nations as deities. The quotation Hebrews 1:6 (see Note, New Testament Commentary) is made from the LXX. of Deuteronomy 32:43.
Read Charles John Ellicott on Psalms 97 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Confounded be all they] Rather, They shall be confounded that boast themselves in idols. There is a remarkable play on the letters here, המתהללים hammithhalelim, who move like madmen; referring to the violent gestures practised in idolatrous rites. Of idols] באלילים baelilim, in vanities, emptinesses; who "make much ado about nothing," and take a mad and painful pleasure in ridiculous and unprofitable ceremonies of religion. Worship him] WHO? JESUS: so says the apostle, Hebrews 1:6. Who will dare to dispute his authority? All ye gods.] Οἱαγγελοιαυτου, his angels: so the Septuagint and the apostle: "Let all the angels of God worship him:" and the words are most certainly applied to…
Read AdamClarke on Psalms 97 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. The impression produced by the judgement.
Read Cambridge on Psalms 97 →Albert Barnes1798–1870Barnes' Notes on the BibleConfounded be all they that serve graven images - Hebrew, “Let them be ashamed.” The idea is, that they would be disappointed.
Read Albert Barnes on Psalms 97 →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
All worshipers of images are put to shame— those who boast in idols. Worship Him, all you gods!
Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods!
All worshipers of images are put to shame—those who boast in idols. Worship Him, all you gods!
All who worship idols are ashamed, those who boast about worthless idols. All the gods bow down before him.
Tyndale line
Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
Let all them be put to shame that serve graven images, That boast themselves of idols: Worship him, all ye gods.
Ashamed be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
Confounded be all they that serve graven images, that boast themselves of idols; worship him, all ye gods.
Confounded be all they that serue grauen images, and that glory in idoles: worship him all ye gods.
Strictly literal
Ashamed be all they that serve graven images, that boast themselves of idols. Worship him, all ye gods.
Ashamed are all servants of a graven image, Those boasting themselves in idols, Bow yourselves to him, all ye gods.
All servants of a carved image are ashamed, || Those boasting themselves in idols, || Bow yourselves to Him, all you gods.
Made ashamed shall be all that serve graven images, that boast themselves of idols: unto him bow down all the gods.
All those who worship carved figures will be shamed, those who boast in worthless idols— bow down to him, all you gods!
From the Latin
Let the sea be moved and the fulness thereof: the world and they that dwell therein.
Simplified
All those who worship idols are humiliated, those who are proud of their idols—for all “gods” bow down before him.
Shamed be all those who give worship to images, and take pride in false gods; give him worship, all you gods.
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: יֵבֹ֤שׁוּ׀ כָּל־ עֹ֬בְדֵי פֶ֗סֶל הַמִּֽתְהַלְלִ֥ים בָּאֱלִילִ֑ים הִשְׁתַּחֲווּ־ ל֝וֹ כָּל־ אֱלֹהִֽים׃. The Septuagint matches closely, with 9 of the 10 words aligned, indicating a strong textual agreement.
The Dead Sea Scrolls (4Q94) show a similar alignment with the Masoretic Text, although some words are restored by an editor, indicating that the core message has been preserved.
יֵבֹ֤שׁוּ׀ כָּל־ עֹ֬בְדֵי פֶ֗סֶל הַמִּֽתְהַלְלִ֥ים בָּאֱלִילִ֑ים הִשְׁתַּחֲווּ־ ל֝וֹ כָּל־ אֱלֹהִֽים׃
9 of the 10 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.
[יבשו] [כל] [עבדי] [פסל] [המתהללים] באלילים [השתחוו] [ל׳ו] [כל] [אלהים]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
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 97:7
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.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
פֶּ֫סֶל (pecel) means 'idol' or 'image.' It is derived from the root word for 'carved' or 'graven' and is used to refer to physical representations of deities. The entries consistently emphasize its meaning as an idol, with no significant disagreement among the lexicons.
פֶּ֫סֶל 31 n.m. idol, image
base
H6459 פֶּ֫סֶל idol, image
6459 pecel peh'-sel
from 6458; an idol:--carved (graven) image.
see HEBREW for 06458
פֶּ֫סֶל (pe.sel) — idol.
idol, image
Also means: pe.sil (פָּסִיל "idol" H6456)
N-ms — Noun common · masculine singular absoluteHNcmsa
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
Art | V-Hithpael — Particle · verb hithpael participle (active) masculine pluralHTd/Vtrmpa
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
אֱלִיל (eliyl) refers to something that is worthless or of no value, often used to describe idols or false gods. It is derived from a root meaning 'insufficiency' or 'vanity.' The term appears in contexts that emphasize its lack of worth, including references to worthless shepherds.
אֱלִיל n.m. insufficiency, worthlessness
the shepherd of worthlessness = the worthless shepherd
concr. worthless gods, idols
base
H457 אֱלִיל insufficiency, worthlessness
457 'eliyl el-eel'
apparently from 408; good for nothing, by anal. vain or
vanity; specifically an idol:--idol, no value, thing of
nought.
see HEBREW for 0408
אֱלִיל (e.lil) — idol.
1) of nought, good for nothing, worthless
1a) of physicians, a shepherd, a divination
1b) of false gods
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
V-v-Impv-2mp — Verb · Hithpael · imperative second person masculine pluralHVtv2mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE