1 Chronicles 29:17 — Word Study
WLCוְיָדַ֣עְתִּי אֱלֹהַ֔י כִּ֤י אַתָּה֙ בֹּחֵ֣ן לֵבָ֔ב וּמֵישָׁרִ֖ים תִּרְצֶ֑ה אֲנִ֗י בְּיֹ֤שֶׁר לְבָבִי֙ הִתְנַדַּ֣בְתִּי כָל־ אֵ֔לֶּה וְעַתָּ֗ה עַמְּךָ֙ הַנִּמְצְאוּ־ פֹ֔ה רָאִ֥יתִי בְשִׂמְחָ֖ה לְהִֽתְנַדֶּב־ לָֽךְ׃
BSAI knowyâdaʻ [am fully aware, have come to understand] my Godʼĕlôhîym [Elohim, the supreme God] thatkîy ◂Youʼattâh testbâchan [examine, prove] the heartlêbâb [the innermost part of a person, including their mind, will, and emotions] and delightrâtsâh▸ [take pleasure, are pleased] ◂in uprightnessmêyshâr [righteousness, moral integrity] Allkôl these thingsʼêl-leh ◂Iʼănîy have given willinglynâdab■ [offered, provided, freely, with a willing heart] and with an uprightyôsher [morally straight, just] heartlêbâb and nowʻattâh I have seenrâʼâh■ [observed, perceived] Your peopleʻam [Your nation, those who belong to You] who are presentmâtsâʼ■ [gathered, assembled] herepôh giving joyfullysimchâh [offering, providing, with joy, gladly] and willinglynâdab [freely, with a willing spirit]
| Greek | English | Parsing |
|---|---|---|
| וְיָדַ֣עְתִּי | and I know | Verb, Qal, sequential perfect first person common singular |
| אֱלֹהַ֔י | O God my | Noun common masculine plural construct, suffix |
| כִּ֤י | that | Particle |
| אַתָּה֙ | you | Pronoun |
| בֹּחֵ֣ן | [are] testing | Verb, Qal, participle (active) masculine singular |
| לֵבָ֔ב | [the] heart | Noun common, masculine singular absolute |
| וּמֵישָׁרִ֖ים | and uprightness | Conjunction, noun common masculine plural absolute |
| תִּרְצֶ֑ה | you are pleased with | Verb, Qal, imperfect second person masculine singular |
| אֲנִ֗י | I | Pronoun |
| בְּיֹ֤שֶׁר | in [the] uprightness of | Preposition, noun common masculine singular construct |
| לְבָבִי֙ | heart my | Noun common masculine singular construct, suffix |
| הִתְנַדַּ֣בְתִּי | I have made a contribution | Verb, Hithpael, perfect first person common singular |
| כָל־ | all | Noun common, masculine singular absolute |
| אֵ֔לֶּה | these [things] | Particle |
| וְעַתָּ֗ה | and now | Conjunction, adverb |
| עַמְּךָ֙ | people your | Noun common masculine singular construct, suffix |
| הַנִּמְצְאוּ־ | who are found | Particle, verb niphal perfect third person common plural |
| פֹ֔ה | here | Adverb |
| רָאִ֥יתִי | I have seen | Verb, Qal, perfect first person common singular |
| בְשִׂמְחָ֖ה | with joy | Preposition, noun common feminine singular absolute |
| לְהִֽתְנַדֶּב־ | to make a contribution | Preposition, verb hithpael infinitive construct common |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I know, my God, that You test the heart and delight in uprightness. All these things I have given willingly and with an upright heart, and now I have seen Your people who are present here giving joyfully and willingly to You. |
| KJV | I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. |
| ASV | I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things: and now have I seen with joy thy people, that are present here, offer willingly unto thee. |
| YLT | 'And I have known, my God, that Thou art trying the heart, and uprightness dost desire; I, in the uprightness of my heart, have willingly offered all these: and now, Thy people who are found here I have seen with joy to offer willingly to Thee. |
| WEB | I know also, my God, that you try the heart and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things. Now I have seen with joy your people, who are present here, offer willingly to you. |
| BBE | And I am conscious, my God, that you are the searcher of hearts, taking pleasure in righteousness. As for me, with an upright heart I have freely given all these things; and I have seen with joy your people who are here to make their offerings freely to you. |
Where they part company is מֵישָׁרִים — see How Translations Differ.
The structure highlights David's acknowledgment of God's testing and his own response, emphasizing the connection between divine examination and human generosity.




5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbוְ
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 — 1 Chronicles 29:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — David's Prayer of Thanksgivinggenerated
1 Chronicles 29:17 captures David's acknowledgment of God's nature as one who tests hearts and values uprightness. In this moment, David reflects on his own contributions and the joyful giving of the people, emphasizing the importance of sincerity in worship and service to God. This prayer occurs during the preparations for the temple's construction, highlighting the communal effort and dedication to God's work.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 28:9 | As for you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the LORD searches every heart and understands the intent of every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever. |
| 2 | Deuteronomy 8:2 | Remember that these forty years the LORD your God led you all the way in the wilderness, so that He might humble you and test you in order to know what was in your heart, whether or not you would keep His commandments. |
| 3 | 1 Samuel 16:7 | But the LORD said to Samuel, “Do not consider his appearance or height, for I have rejected him; the LORD does not see as man does. For man sees the outward appearance, but the LORD sees the heart.” |
| 4 | Psalm 7:9 | Put an end to the evil of the wicked, but establish the righteous, O righteous God who searches hearts and minds. |
| 5 | Psalm 51:6 | Surely You desire truth in the inmost being; You teach me wisdom in the inmost place. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יָדַע, 'e.lo.Haigenerated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings from perception to recognition. David expresses a deep understanding of God's character and His expectations of moral integrity.
This verb is in the perfect tense, indicating a completed action, showing that David's knowledge is not just intellectual but experiential. He recognizes that God is actively engaged in examining the hearts of His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the meaning.
Sentence Structuregenerated
The primary verb יָדַעְתִּי (ya.Da'), meaning 'I know', governs the sentence, with multiple clauses providing additional information about David's understanding and actions. The structure emphasizes David's awareness and response to God's nature.
The sentence is complex, with several clauses detailing the relationship between David's knowledge, God's testing, and the people's actions. The flow reflects a prayerful acknowledgment of divine attributes and human response.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָדַע is translated as ἔγνων, meaning 'I have known'. This choice emphasizes a personal and relational understanding of God, aligning with David's intimate recognition of God's character.
The translation of מֵישָׁרִים as δικαιοσύνην indicates a broader interpretation, linking uprightness to the concept of righteousness, which may reflect the translators' theological emphasis.
In plain words — the whole versegenerated
1 Chronicles 29:17 shows David praying to God, acknowledging that God tests the heart and delights in those who are upright. David expresses that he has willingly given to the temple and has seen the people joyfully giving to God.
Frequently Asked Questionsgenerated
It means that God examines our innermost thoughts and intentions, looking for sincerity and integrity in our actions.
Uprightness reflects moral integrity and aligns with God's character, which David emphasizes as essential for pleasing God.
David's willingness sets an example for the people, encouraging them to give joyfully and generously to the work of the temple.
We learn the importance of recognizing God's nature and responding with sincerity and generosity in our own lives.
Reflection Questionsgenerated
- How can I ensure that my heart is aligned with God's desires?
- In what ways can I contribute to my community with a willing spirit?
- What does it mean for me to give joyfully and willingly?
- How can I cultivate integrity in my actions and decisions?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Chronicles 29:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI know also, my God, that thou triest the heart,.... Searchest it, and knowest it perfectly, whether what is done is from it: and hast pleasure in uprightness; in what is done in sincerity and
Read John Gill on 1 Chronicles 29 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI know also, my God, that thou triest the heart, and hast pleasure in uprightness.
Read Robert Jamieson on 1 Chronicles 29 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy the largeness of their offering I discern the sincerity, willingness, and generosity of their hearts towards thee; for David judged, as in reason and clarity he ought, of the tree by its fruit, and of their hearts by their actions.
Read Matthew Poole on 1 Chronicles 29 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 29:17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. Ver. 17. I know … that thou triest the heart.] see Proverbs 17:3, It was David’ s comfort that he had to do with a heart searching God: for though the "sinners in Zion are afraid fearfulness surprise the hypocrites," neither are they able to "dwell with devouring fire," that is, to stand before the holy God, yet "he that walketh uprightly and speaketh righteously shall dwell on high," shall look God in the face…
Read John Trapp on 1 Chronicles 29 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Thou triest the heart.—Psalms 11:4; Psalms 7:9; Psalms 26:2. Hast pleasure in.—1 Chronicles 28:4, 1 Chronicles 29:3. (Comp. also 1 Chronicles 28:9.) Uprightness.—Or, sincerity (mκshβrξm, Son 1:4). In the uprightness (yτsher), integrity (Deuteronomy 9:5),, a synonym of mκshβrξm. Both literally mean straightness: e.g., of a road (Proverbs 2:13; Proverbs 23:31). The connexion of ideas is this: Thou that lookest upon the heart knowest that my offering has been made without grudging and without hypocrisy; my motive was not my own interest, but Thy glory. Hence my joyful thanksgiving, because of the free generosity of Thy people. Which are present here.—Literally, Who have found themselves…
Read Charles John Ellicott on 1 Chronicles 29 →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
I know, my God, that You test the heart and delight in uprightness. All these things I have given willingly and with an upright heart, and now I have seen Your people who are present here giving joyfully and willingly to You.
I know also, my God, that you try the heart and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things. Now I have seen with joy your people, who are present here, offer willingly to you.
I know, my God, that You test the heart and delight in uprightness. All these things I have given willingly and with an upright heart, and now I have seen Your people who are present here giving joyfully and willingly to You.
I know, my God, that you examine thoughts and are pleased with integrity. With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you.
Tyndale line
I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.
I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things: and now have I seen with joy thy people, that are present here, offer willingly unto thee.
I know also, my God, that thou triest the heart, and hast pleasure in uprightness, As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.
I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things: and now have I seen with joy thy people, who are present here, to offer willingly to thee.
I knowe also, my God, that thou tryest the heart, and hast pleasure in righteousnesse: I haue offred willingly in the vprightnesse of mine heart all these things: now also haue I seene thy people which are found here, to offer vnto thee willingly with ioy.
Strictly literal
And I know, my God, that thou triest the heart, and hast pleasure in uprightness. In the uprightness of my heart have I willingly offered all these things; and now have I seen with joy thy people, which are present here, offer willingly to thee.
'And I have known, my God, that Thou art trying the heart, and uprightness dost desire; I, in the uprightness of my heart, have willingly offered all these: and now, Thy people who are found here I have seen with joy to offer willingly to Thee.
And I have known, my God, that You are trying the heart, and desire uprightness; I, in the uprightness of my heart, have willingly offered all these; and now, I have seen Your people who are found here with joy to offer willingly to You.
And I know, my God, that thou probest the heart, and uprightness thou receivest in favor. As for me, in the uprightness of my heart have I voluntarily offered all these things; and now thy people, that are present here, do I see with joy offering voluntarily unto thee.
I know also, my God, that you examine the heart and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things, and now I look with joy as your people who are present here willingly offer gifts to you.
From the Latin
I know my God that thou provest hearts, and lovest simplicity, wherefore I also in the simplicity of my heart, have joyfully offered all these things: and I have seen with great joy thy people, which are here present, offer thee their offerings.
Simplified
I know, my God, that you look on the inside and are happy when we live right. Everything I have given willingly and with an honest heart, and now I have seen your people here giving happily and willingly to you.
And I am conscious, my God, that you are the searcher of hearts, taking pleasure in righteousness. As for me, with an upright heart I have freely given all these things; and I have seen with joy your people who are here to make their offerings freely to you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with a few differences in translation choices. The Septuagint captures the essence of the Hebrew while providing its own grammatical structure.
וְיָדַ֣עְתִּי אֱלֹהַ֔י כִּ֤י אַתָּה֙ בֹּחֵ֣ן לֵבָ֔ב וּמֵישָׁרִ֖ים תִּרְצֶ֑ה אֲנִ֗י בְּיֹ֤שֶׁר לְבָבִי֙ הִתְנַדַּ֣בְתִּי כָל־ אֵ֔לֶּה וְעַתָּ֗ה עַמְּךָ֙ הַנִּמְצְאוּ־ פֹ֔ה רָאִ֥יתִי בְשִׂמְחָ֖ה לְהִֽתְנַדֶּב־ לָֽךְ׃
20 of the 22 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 1 Chronicles 29:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
מֵישָׁר (meyshar) refers to concepts of evenness, uprightness, and equity. It is derived from a root meaning 'to be straight' and can figuratively denote prosperity or concord. The term is used in various contexts to express rectitude and fairness, often appearing in plural form with a singular sense.
[מֵישָׁר] n.m. evenness, uprightness, equity
base
H4339 [מֵישָׁר] evenness, uprightness, equity
4339 meyshar may-shawr'
from 3474; evenness, i.e. (figuratively) prosperity or
concord; also straightness, i.e. (figuratively) rectitude
(only in plural with singular sense; often
adverbially):--agreement, aright, that are equal, equity,
(things that are) right(-eously, things), sweetly,
upright(-ly, -ness).
see HEBREW for 03474
מֵישָׁר (me.shar) — uprightness.
1) evenness, uprightness, straightness, equity
1a) evenness, level, smoothness
1b) uprightness, equity
1c) rightly (as adv)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
→ See RIGHTEOUSNESS
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word יֹ֫שֶׁר (*yosher*) refers to concepts of straightness and uprightness, encompassing moral implications of rightness and what is due. It is derived from a root meaning to be straight. The entries consistently highlight its application to both physical paths and ethical conduct.
יֹ֫שֶׁר n.m. straightness, uprightness
straightness, evenness, of paths
rightness, uprightness
what is due, right
base
H3476 יֹ֫שֶׁר straightness, uprightness . straightness, evenness, of paths
. rightness, uprightness
. what is due, right
3476 yosher yo'-sher
from 3474; the right:--equity, meet, right, upright(-ness).
see HEBREW for 03474
יֹ֫שֶׁר (yo.sher) — uprightness.
1) straightness, uprightness
1a) straightness, evenness (moral implications)
1b) rightness, uprightness
1c) what is right, what is due
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…
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נָדַב (nadab) is a Hebrew verb meaning to incite or impel, often associated with volunteering or offering freely. It encompasses the idea of being willing, either to act or to present oneself spontaneously, particularly in a context of free-will offerings. The Aramaic equivalent is נְדַב (H5069).
נָדַב vb. incite, impel
Qal whose heart incited
Hithp.
volunteer
offer free-will-offerings
base
H5068 נָדַב incite, impel .whose heart incited
. . volunteer
. offer free-will-offerings
5068 nadab naw-dab'
a primitive root; to impel; hence, to volunteer (as a
soldier), to present spontaneously:--offer freely, be (give,
make, offer self) willing(-ly).
נָדַב (na.dav) — be willing.
1) to incite, impel, make willing
1a) (Qal) to incite, impel
1b) (Hithpael)
1b1) to volunteer
1b2) to offer free-will offerings
Aramaic equivalent: ne.dav (נְדַב "be willing" H5069)
V-Hithpael-Perf-1cs — Verb · Hithpael · perfect first person common singularHVtp1cs
kon-tri-bu'-shun (koinonia, "communion" or "fellowship," Ro 15:26; 2Co 9:13): The meaning "contribution" is drawn from the context, rather than from the Greek word. The phrase in the passage cited, literally rendered, would be "to exercise" or "put fellowship into activity." The koinonia subsisting among believers because of their inner communion with Christ places them and their gifts and possessions at the service of one another (see COMMUNION). They are enjoined. not to forget to communicate (Heb 13:16). To be "communicative" (koinonikoi) is to be a habit of their lives, the Christian principle being that of the holding of all property as a trust, to be distributed as there is need (
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 absoluteHNcmsa
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).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
Art | V-Niphal-Perf-3cp — Particle · verb niphal perfect third person common pluralHTd/VNp3cp
פֹּה (poh) means 'here' or 'hither' in Hebrew. It is derived from a primitive particle indicating location. The word is used to denote a specific place, as seen in Job 38:11. Various lexicons confirm its meaning, with no significant disagreement among them.
פֹּה 58, and פּוֹ, also פֹּא, adv.loc. here, hither
base
H6311 פֹּה, and פּוֹ, also פֹּא here, hither
6311 poh po
or po6 (Job 38:11) {po}; or pow {po}; probably from a
primitive inseparable particle "p" (of demonstrative force)
and 1931; this place (French ici), i.e. here or hence:--here,
hither, the one (other, this, that) side.
see HEBREW for 0po6
see HEBREW for 01931
פֹּה (poh) — here.
1) here, from here, hither
1a) here
1b) hither
Adv — AdverbHD
her, in composition:
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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…
נָדַב (nadab) is a Hebrew verb meaning to incite or impel, often associated with volunteering or offering freely. It encompasses the idea of being willing, either to act or to present oneself spontaneously, particularly in a context of free-will offerings. The Aramaic equivalent is נְדַב (H5069).
נָדַב vb. incite, impel
Qal whose heart incited
Hithp.
volunteer
offer free-will-offerings
base
H5068 נָדַב incite, impel .whose heart incited
. . volunteer
. offer free-will-offerings
5068 nadab naw-dab'
a primitive root; to impel; hence, to volunteer (as a
soldier), to present spontaneously:--offer freely, be (give,
make, offer self) willing(-ly).
נָדַב (na.dav) — be willing.
1) to incite, impel, make willing
1a) (Qal) to incite, impel
1b) (Hithpael)
1b1) to volunteer
1b2) to offer free-will offerings
Aramaic equivalent: ne.dav (נְדַב "be willing" H5069)
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc
kon-tri-bu'-shun (koinonia, "communion" or "fellowship," Ro 15:26; 2Co 9:13): The meaning "contribution" is drawn from the context, rather than from the Greek word. The phrase in the passage cited, literally rendered, would be "to exercise" or "put fellowship into activity." The koinonia subsisting among believers because of their inner communion with Christ places them and their gifts and possessions at the service of one another (see COMMUNION). They are enjoined. not to forget to communicate (Heb 13:16). To be "communicative" (koinonikoi) is to be a habit of their lives, the Christian principle being that of the holding of all property as a trust, to be distributed as there is need (
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
