Proverbs 21:2 — Word Study
WLCכָּֽל־ דֶּרֶךְ־ אִ֭ישׁ יָשָׁ֣ר בְּעֵינָ֑יו וְתֹכֵ֖ן לִבּ֣וֹת יְהוָֽה׃
BSAAllkôl [every, each] a man’sʼîysh [human, individual] waysderek [path, journey, manner of life] seemʻayin [appear, are considered] right to himyâshâr [just, straight, convenient, in his own estimation] but the LORDYᵉhôvâh [Yehovah, the Lord God] weighstâkan [measures, evaluates, pondereth] the heartlibbâh [center of emotions, thoughts, and intentions]
| Greek | English | Parsing |
|---|---|---|
| כָּֽל־ | every | Noun common, masculine singular construct |
| דֶּרֶךְ־ | way of | Noun common, both singular construct |
| אִ֭ישׁ | a person | Noun common, masculine singular absolute |
| יָשָׁ֣ר | [is] upright | Adj |
| בְּעֵינָ֑יו | in own eyes his | Preposition, noun common feminine dual construct, suffix |
| וְתֹכֵ֖ן | and [is] weighing | Conjunction, verb qal participle (active) masculine singular |
| לִבּ֣וֹת | hearts | Noun common, feminine plural absolute |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All a man’s ways seem right to him, but the LORD weighs the heart. |
| KJV | Every way of a man is right in his own eyes: but the LORD pondereth the hearts. |
| ASV | Every way of a man is right in his own eyes; But Jehovah weigheth the hearts. |
| YLT | Every way of a man [is] right in his own eyes, And Jehovah is pondering hearts. |
| WEB | Every way of a man is right in his own eyes, but Yahweh weighs the hearts. |
| BBE | Every way of a man seems right to himself, but the Lord is the tester of hearts. |
Where they part company is יָשָׁ֣ר — see How Translations Differ.
The sentence consists of a main clause followed by a contrasting clause, highlighting the difference between human perception and divine evaluation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 — Proverbs 21:2
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 — Wisdom on Human Ways and Divine Judgmentgenerated
Proverbs 21:2 presents a contrast between how a person perceives their own actions and how God evaluates them. The surrounding verses emphasize the importance of righteousness and justice over mere outward appearances or sacrifices, illustrating a deeper moral insight into human behavior and divine expectations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:2–25 | All a man’s ways are pure in his own eyes, but his motives are weighed out by the LORD. |
| 2 | Proverbs 20:6 | Many a man proclaims his loving devotion, but who can find a trustworthy man? |
| 3 | Proverbs 30:12 | There is a generation of those who are pure in their own eyes and yet unwashed of their filth. |
| 4 | Psalm 36:2 | For his eyes are too full of conceit to detect or hate his own sin. |
| 5 | Luke 18:11–12 | The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יָשָׁ֣ר, ya.Shargenerated
The word יָשָׁר (yashar) is an adjective meaning 'upright' or 'straight.' It conveys a sense of moral correctness and can refer to both physical straightness and ethical behavior. In this verse, it describes how a man views his own ways as just or right, reflecting a self-assured perspective.
The parsing as an adjective indicates that it modifies the subject, which is the ways of a man. This highlights that while a person may consider their actions to be upright, it does not necessarily align with God's evaluation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the verb וְתֹכֵ֖ן, and weighs, which connects the subject יְהוָֽה to the object לִבּ֣וֹת. The structure emphasizes that while a man may see his ways as upright, it is the Lord who truly evaluates the heart.
The sentence is built around the contrast between human perception and divine judgment, with the finite verb establishing the action of weighing the heart.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָשָׁ֣ר is rendered as ὀρθός (orthos), meaning 'straight' or 'correct.' This choice aligns with the moral implications of uprightness in both texts.
The Greek term emphasizes a similar concept of moral integrity, suggesting that the translators understood the importance of ethical behavior in their rendering.
In plain words — the whole versegenerated
Proverbs 21:2 tells us that while a person may think their actions are right, it is ultimately God who knows and evaluates the true intentions of the heart. This verse reminds us that human judgment can be flawed, and we should seek God's perspective on our lives.
Frequently Asked Questionsgenerated
It means that individuals often have a self-assured view of their actions and decisions, believing them to be correct or justified.
God evaluates the heart by looking at a person's true intentions, emotions, and thoughts, rather than just their outward actions.
Considering God's perspective helps us align our lives with His standards of righteousness and morality, leading to more meaningful and just living.
We learn that self-perception can be misleading, and it is crucial to seek God's wisdom to understand our true character and actions.
Reflection Questionsgenerated
- In what areas of my life do I tend to justify my actions without seeking God's input?
- How can I better align my ways with God's standards of righteousness?
- What steps can I take to evaluate my heart and intentions regularly?
- How does understanding God's perspective on my actions change my approach to decision-making?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 21:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEvery way of a man [is] right in his own eyes,.... This is repeated, from Proverbs 16:2; for the confirmation of it; and that it might be observed and taken notice of, and men be brought under a
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEvery way of a man is right in his own eyes: but the LORD pondereth the hearts. Every way of a man is right in his own eyes: but the Lord pondereth the hearts - the inward motives (Proverbs 16:2, note).
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis was said , where it is explained, and is here repeated, either for the great importance and usefulness of it, or because he perceived that the Israelites were very prone to self-deceit.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:2 Every way of a man [is] right in his own eyes: but the LORD pondereth the hearts.Ver. 2. Every way of a man is right in his own eyes.] Such is our sinful self-love, that, Suffenus-like, we easily admire that little nothing of any good that is in us; we so clasp and hug the barn of our own brain, with the ape, that we strangle it; we set up a counter for a thousand pounds, and boast of those graces whereunto we are perfect strangers. We turn the perspective telescope, and gladly see ourselves larger, others smaller than they are: we flatter our own souls as Micah did his. Wherein it often happens as it did with the riflers of Semiramis’ tomb, who, where they expected to find…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Every way of a man is right in his own eyes.—See above, on Proverbs 16:2.
Read Charles John Ellicott on Proverbs 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The Lord pondereth the hearts.] Every man feels strongly attached to his own opinions, modes of acting, c. and though he will not easily give up any thing to the judgment of a neighbour, whom he will naturally consider at least as fallible as himself, yet he should consider that the unerring eye of God is upon him; and he should endeavour to see that what he does is acceptable in the eye of his Maker and Judge.
Read AdamClarke on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges2. Repeated almost exactly from Proverbs 16:2.
Read Cambridge on Proverbs 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Pondereth — Weighs or proves. The hearts — Compare Proverbs 14:12; Proverbs 16:2; Proverbs 16:25. “The trier of hearts is Jehovah.” — Conant.
Read Daniel Denison Whedon on Proverbs 21 →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 a man’s ways seem right to him, but the LORD weighs the heart.
Every way of a man is right in his own eyes, but Yahweh weighs the hearts.
All a man’s ways seem right to him, but the LORD weighs the heart.
All of a person’s ways seem right in his own opinion, but the Lord evaluates the motives.
Tyndale line
Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
Every way of a man is right in his own eyes; But Jehovah weigheth the hearts.
Every way of a man is right in his own eyes: but the LORD weigheth the hearts.
Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
Euery way of a man is right in his owne eyes: but the Lord pondereth the hearts.
Strictly literal
Every way of a man is right in his own eyes; but Jehovah weigheth the hearts.
Every way of a man [is] right in his own eyes, And Jehovah is pondering hearts.
Every way of a man [is] right in his own eyes, || And YHWH is pondering hearts.
Every way of a man is straight in his own eyes; but the Lord weigheth the hearts.
Every person's way is right in his own eyes, but it is Yahweh who weighs the hearts.
From the Latin
Every way of a man seemeth right to himself: but the Lord weigheth the hearts.
Simplified
People think that whatever they do is fine, but the Lord looks at their motives.
Every way of a man seems right to himself, but the Lord is the tester of hearts.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 21:2 states, "All a man’s ways seem right to him, but the LORD weighs the heart." The Septuagint, while it has a different word order and structure, shares a similar sentiment, though the exact wording is not provided here. The Samaritan Pentateuch and the Dead Sea Scrolls do not offer additional variants for this verse, so the Masoretic Text remains the primary source for this particular phrasing.
כָּֽל־ דֶּרֶךְ־ אִ֭ישׁ יָשָׁ֣ר בְּעֵינָ֑יו וְתֹכֵ֖ן לִבּ֣וֹת יְהוָֽה׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 21:2
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.
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
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
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…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
תָּכַן (takan) is a Hebrew verb meaning to regulate, measure, or estimate. It encompasses actions like weighing, balancing, and adjusting to standards. The entries indicate various forms, including Qal (to estimate), Niphal (to be estimated), and Piel (to mete out). There are no significant disagreements among the lexicons regarding its meanings.
[תָּכַן] vb. regulate, measure, estimate
Qal estimate
Niph.
by him are actions estimated.
be adjusted to the standard, i.e. right, equitable
Pi. mete out
Pu. the silver which was measured out.
base
H8505 [תָּכַן] regulate, measure, estimate
8505 takan taw-kan'
a primitive root; to balance, i.e. measure out (by weight or
dimension); figuratively, arrange, equalize, through the idea
of levelling (ment. estimate, test):--bear up, direct, be
((un-))equal, mete, ponder, tell, weigh.
תָּכַן (ta.khan) — to measure.
1) to regulate, measure, estimate, ponder, balance, make even, level, weigh, be equal, be weighed out, test, prove
1a) (Qal) estimate (participle)
1b) (Niphal)
1b1) to be estimated
1b2) to be made even or right, be adjusted to the standard
1c) (Piel) to weigh out, mete out
1d) (Pual)
1d1) to be weighed out, be measured out
1d2) measured out (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
לִבָּה (libbah) is a feminine noun meaning 'heart.' It is derived from the root word לֵב (lev), which also means 'heart.' The entries indicate that this term is used in contexts related to the heart, as seen in Ezekiel 16:30, where a correction is suggested.
[לִבָּה] Ez 16:30 should be corrected
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H3826 לִבָּה
3826 libbah lib-baw'
feminine of 3820; the heart:--heart.
see HEBREW for 03820
לִבָּה (lib.bah) — heart.
heart
N-fp — Noun common · feminine plural absoluteHNcfpa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
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H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt