Bible Lexicons

Girdlestone's Synonyms of the Old TestamentGirdlestone's OT Synonyms

Praise, Blessing

The praises of God are set forth very largely in the O.T., and are represented by two or three words. The most general is Hallal (הלל , Ass. ellu, 'bright'), whence comes the word Hallelu-jah, [This word is sometimes spelt alleluiain modern hymn-books, in imitation of the mode of spelling which found favour in mediaeval times. The letter H ought certainly to be restored at both ends.] 'Praise the Lord.' Its original meaning is to shine, then to make clear, and afterwards to exclaim in a loud tone. It is perhaps something more than a coincidence that the Greek δοξάζω, to glorify, which is often used of the praise of God, should also refer in the first instance to the making clear, bright, or shining. The LXX rendering for Hallal, however, is not δοξάζω, but αἰνέω, ἐπαινέω, or καυχάομαι.

Another word largely used in the Psalms, and from which the Hebrew name for a psalm is derived, is Zamar (זמר ), to sing praise to God. With the exception of the Book of Psalms, it is only found in Judges 5:3 and 2 Samuel 22:50. this word is rendered ψάλλω in the LXX, whence the English 'psalm.' See Romans 15:9; 1 Corinthians 14:15; :Ephesians 5:19; and James 5:13.

Barac (ברך , Ass. baraku), to bless (whence the name Beracah in 2 Chronicles 20:26), literally, to kneel, is translated 'praise' in Judges 5:2 and Psalms 72:15; and it is to be noticed that blessing signifies not only the act of a superior to an inferior, but also the expression of grateful praise proceeding from the inferior and ascending to the superior. The usual Greek translation of this word is εὐλογέω.

Barac is the word used in the important promise, ' in thy seed shall all the families of the earth be blessed.' this promise was uttered on five different occasions; in three passages (Genesis 12:3; Genesis 18:18; Genesis 28:14) the verb is used in the Niphal or passive voice; in the other two, however (namely, Genesis 22:18; Genesis 26:4), the Hithpael or reflexive voice is adopted, so that we might render ' in thy seed shall all the nations of the earth bless themselves.' The same is the case in Deuteronomy 29:19; Jeremiah 4:2; Psalms 72:17; and Isaiah 65:16. But, after all, the difference is not so great, for whilst the passive signifies that the blessing is a gift of God, the Hithpael appears to signify that the blessing received from God produces fruit in the life; and those who bless themselves in God indicate by this expression that they acknowledge their blessings to be summed up in Him.

Yadah (ידה ), to set forth, or confess publicly, whether in the way of praise or otherwise, whence the name Judah, is found in a great many passages, the first instances being in Genesis 29:35; Genesis 49:8. It occurs chiefly in the Psalms. The verb is generally rendered ἐξομολογέω in the LXX, the noun αἴνεσις.

The only other word to be noticed is Shavach (שׁבח ), to praise and commend, which is used four times in the Psalms, once in Ecclesiastes (4:2), and five times in Daniel.

The verb αἰνέω is only used in the N.T. with reference to the praise of God; but the compound ἐπαινέω is not so restricted. The verb καυχάομαι occurs very frequently in St. Paul's Epistles, but is not found in any other book of the N.T., except in James 1:9; James 4:16. When used in a good sense, it signifies that sort of boasting or rejoicing which manifests itself in giving praise to God. Whilst εὐχαριστία is the rendering of thanks to God, εὐλογία generally signifies in the N.T. the bestowing of blessing on man. There is, however, a close relationship between these acts. When our Lord broke the bread and distributed it through the disciples among the five thousand, He gave thanks (εὐχαριστήσας), John 6:11; but St. Matthew (14:19) tells us that on the same occasion He blessed (εὐλόγησε). Again, at the Last Supper, we read that when He had given thanks, He broke the bread (Luke 22:19,1 Corinthians 11:24), and also taking the cup when He had given thanks He gave it to them (Mark 14:23); but we are also told that He blessed and brake the bread (Mark 14:22), and the cup is described as the cup of blessing which we bless (1 Corinthians 10:16). Thus the giving of thanks to God is the means of conferring a blessing on men. It is true that the word bless, when used with God as its object, signifies the praising Him or speaking good of his name, but still the relationship just pointed out really exists, and may fairly be gathered from the word.

The word εὐλογητός, blessed, is only used of God and of Christ; but εὐλογημένος is used more generally. The verb is often used to express the blessing promised to Abraham and conveyed to the faithful in Christ.

The word ἐξομολογει̂ν is used in the N.T. of an open or public confession, whether of sins [Only three kinds of confession are recognized in Scripture, - secret confession to God, which is followed by pardon from Him; confession to our neighb or when we have injured him; and public confession before the congregation where a public offense has been committed in the lapse of time it was found that these public confessions sometimes created scandals, and private confessions were allowed to take their place; but these had gradually grown into a system, called, indeed, the confessional, but which is not, properly speaking, so much open confession as secret examination.] (Matthew 3:6, Mark 1:5, Acts 19:18, James 5:16), or of the praise of God (Matthew 11:28, Luke 10:21; Romans 14:11; Romans 15:9, Philippians 2:11, Revelation 3:5). The use of the word in Luke 22:6 implies that Jud as made an open avowal before the priests that he would betray the Lord.