Psalms 118:17 — Word Study
WLCלֹֽא אָמ֥וּת כִּי־ אֶֽחְיֶ֑ה וַ֝אֲסַפֵּ֗ר מַֽעֲשֵׂ֥י יָֽהּ׃
BSAI will notlôʼ [never, under no circumstances] diemûwth▸ butkîy I will livechâyâh▸ [have life, be revived] and proclaimçâphar▸ [declare, recount] what the LORDYâhh [Jah, the self-existent One] has donemaʻăseh [accomplished, brought to pass, deeds]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא | not | Particle |
| אָמ֥וּת | I will die | Verb, Qal, imperfect first person common singular |
| כִּי־ | for | Particle |
| אֶֽחְיֶ֑ה | I will live | Verb, Qal, imperfect first person common singular |
| וַ֝אֲסַפֵּ֗ר | and I may recount | Conjunction, verb piel first person common singular |
| מַֽעֲשֵׂ֥י | [the] deeds of | Noun common, masculine plural construct |
| יָֽהּ׃ | Yahweh | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will not die, but I will live and proclaim what the LORD has done. |
| KJV | I shall not die, but live, and declare the works of the LORD. |
| ASV | I shall not die, but live, And declare the works of Jehovah. |
| YLT | I do not die, but live, And recount the works of Jah, |
| WEB | I will not die, but live, and declare Yah’s works. |
| BBE | Life and not death will be my part, and I will give out the story of the works of the Lord. |
The translations agree on the affirmation of life and the intention to recount the deeds of the LORD.
The main clause is supported by a reason and two actions, creating a clear contrast between death and life.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 118:17
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 — A Psalm of Thanksgivinggenerated
Psalms 118:17 is part of a psalm that celebrates God's faithfulness and deliverance. The psalmist expresses confidence in living to proclaim the mighty works of the LORD. This section emphasizes the importance of life and testimony in the context of God's saving actions, reflecting a deep trust in divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:5 | For there is no mention of You in death; who can praise You from Sheol? |
| 2 | Isaiah 38:16–20 | O Lord, by such things men live, and in all of them my spirit finds life. You have restored me to health and have let me live. |
| 3 | Habakkuk 1:12 | Are You not from everlasting, O LORD, my God, my Holy One? We will not die. O LORD, You have appointed them to execute judgment; O Rock, You have established them for correction. |
| 4 | John 11:4 | When Jesus heard this, He said, “This sickness will not end in death. No, it is for the glory of God, so that the Son of God may be glorified through it.” |
| 5 | Romans 14:7–9 | For none of us lives to himself alone, and none of us dies to himself alone. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אָמ֥וּת, 'a.Mutgenerated
The verb מוּת (mūth) means 'to die' and is used here in the first person singular imperfect form, indicating a future action. The psalmist emphatically states that he will not face death, highlighting a strong declaration of faith in God's power to sustain life.
This word encompasses the range of meanings related to death, including both physical death and metaphorical death as in loss or destruction. In this context, it underscores the psalmist's confidence in living on to experience and share God's goodness.
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 finite verb אָמ֥וּת (mūth), I will die, leads the verse, with three phrases following: a conjunction introducing a reason, a verb expressing life, and a verb indicating proclamation. The structure emphasizes the contrast between death and life.
The order of the phrases reinforces the psalmist's affirmation of life over death, showcasing a clear progression from negation to assertion.
Septuagint Backgroundgenerated
The Septuagint translates מוּת as ἀποθανοῦμαι, which carries the meaning of 'I will die.' This choice aligns closely with the Hebrew, maintaining the focus on the psalmist's declaration of life.
The Greek word ἐκδιηγήσομαι for 'I will recount' indicates a similar intent to share and declare, reflecting the psalmist's commitment to testify about God's works.
In plain words — the whole versegenerated
Psalms 118:17 expresses the psalmist's strong declaration that he will not die but will live to share the deeds of the LORD. This reflects a profound trust in God's ability to sustain life and the importance of proclaiming His works.
Frequently Asked Questionsgenerated
The psalmist expresses confidence that God will preserve his life, allowing him to continue living and proclaiming God's deeds.
Proclaiming the deeds of the LORD serves as a testimony to His faithfulness and power, encouraging others and affirming the psalmist's faith.
The deeds refer to God's acts of salvation, deliverance, and faithfulness, which the psalmist intends to recount.
This verse encapsulates the psalm's theme of thanksgiving and trust in God's deliverance, highlighting the joy of living to testify about His goodness.
Reflection Questionsgenerated
- In what ways have I experienced God's deliverance in my life?
- How can I share the deeds of the LORD with others in my community?
- What does it mean to me personally to affirm life in the face of challenges?
- How can I cultivate a spirit of thanksgiving and proclamation in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, quote this verse to emphasize the joy of living and proclaiming God's works.
"I shall not die, but live, and declare the works of the Lord" [Psalms 118:17].Early Church Fathers on Psalms 118 →
I shall not die but live and declare the works of the Lord.Early Church Fathers on Psalms 118 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI shall not die, but live,.... Not that he should never die, David knew he should; but that his present afflictions would not issue in death; or he should not die by the hands of his enemies, he
Read John Gill on Psalms 118 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI shall not die, but live, and declare the works of the LORD. I shall not die, but live, and declare the works of the Lord.
Read Robert Jamieson on Psalms 118 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI shall not die, to wit, so soon as mine enemies desire, nor by their sword, as they hope and endeavour. Declare the works of the Lord; one branch whereof is the total destruction of mine enemies. He implies that he did not desire life, nor should employ it, as his enemies did theirs, but for the service and glory of God.
Read Matthew Poole on Psalms 118 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:17 I shall not die, but live, and declare the works of the LORD.Ver. 17. I shall not die, but live] This he was well assured of by faith; as was also the Church in Habakkuk, Habakkuk 1:12, "Art not thou from everlasting, O Lord my God, mine Holy One? we shall not die." Learned Keckerman, lying on his death bed, and desirous, if it had so pleased God, to have lived a while longer for the finishing of those excellent pieces he had in hand, made use of these words of the psalmist, "I shall not die, but live, and declare the works of the Lord" (he was then upon his System of Natural Philosophy), but God had otherwise appointed it, and he submitted.
Read John Trapp on Psalms 118 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) I shall not die, but live.—It is Israel, and not an individual, who thus claims a continuance of life for the display of God’s glory. But as so often we find, the hope is so expressed as to suit not only the community for whom the psalm was composed and sung, but each member of it individually.
Read Charles John Ellicott on Psalms 118 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. I shall not die] I was nigh unto death; but I am preserved,-preserved to publish the wondrous works of the Lord.
Read AdamClarke on Psalms 118 →
CambridgeThe Cambridge Bible for Schools and Colleges15–18. The rejoicings of the festival in gratitude to Jehovah for preserving the nation’s life.
Read Cambridge on Psalms 118 →
Albert Barnes1798–1870Barnes' Notes on the BibleI shall not die, but live - Evidently the psalmist had apprehended that he would die; or, he had felt that he was in imminent danger of dying.
Read Albert Barnes on Psalms 118 →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 will not die, but I will live and proclaim what the LORD has done.
I will not die, but live, and declare Yah’s works.
I will not die, but I will live and proclaim what the LORD has done.
I will not die, but live, and I will proclaim what the Lord has done.
Tyndale line
I shall not die, but live, and declare the works of the LORD.
I shall not die, but live, And declare the works of Jehovah.
I shall not die, but live, and declare the works of the LORD.
I shall not die, but live, and declare the works of the LORD.
I shall not die, but liue, and declare the woorkes of the Lord.
Strictly literal
I shall not die, but live, and declare the works of Jah.
I do not die, but live, And recount the works of Jah,
I do not die, but live, || And recount the works of YAH,
I shall not die, but I shall live, and relate the works of the Lord.
I will not die, but live and declare the deeds of Yahweh.
From the Latin
GIMEL. Give bountifully to thy servant, enliven me: and I shall keep thy words.
Simplified
I'm not going to die. In fact I'm going to live, and let people know what the Lord has done.
Life and not death will be my part, and I will give out the story of the works of the Lord.
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 Psalms 118:17 reads, "לֹֽא אָמ֥וּת כִּי־ אֶֽחְיֶ֑ה וַ֝אֲסַפֵּ֗ר מַֽעֲשֵׂ֥י יָֽהּ׃" which translates to, "I will not die, but I will live and proclaim what the LORD has done." The Septuagint agrees with the Masoretic Text, matching all seven words in a word-by-word correspondence, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning between these witnesses for this verse.
לֹֽא אָמ֥וּת כִּי־ אֶֽחְיֶ֑ה וַ֝אֲסַפֵּ֗ר מַֽעֲשֵׂ֥י יָֽהּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 118:17
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Conj | V-Piel-Imperf-1cs — Conjunction · verb piel first person common singularHC/Vpu1cs
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp — Noun common · masculine plural constructHNcmpc
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…
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
