Psalms 119:128 — Word Study
WLCעַל־ כֵּ֤ן׀ כָּל־ פִּקּ֣וּדֵי כֹ֣ל יִשָּׁ֑רְתִּי כָּל־ אֹ֖רַח שֶׁ֣קֶר שָׂנֵֽאתִי׃
BSAThereforeʻal I admireyâshar■ [esteem, consider most just] allkôl Your preceptspiqqûwd [commands, divine principles] and hatesânêʼ■ [detest, abhor] everykôl falsesheqer [deceptive, untrue] wayʼôrach [path, journey]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | there- | Preposition |
| כֵּ֤ן׀ | -fore | Adverb |
| כָּל־ | all | Noun common, masculine singular construct |
| פִּקּ֣וּדֵי | [the] precepts of | Noun common, masculine plural construct |
| כֹ֣ל | everything | Noun common, masculine singular absolute |
| יִשָּׁ֑רְתִּי | I approve | Verb, Piel, perfect first person common singular |
| כָּל־ | every | Noun common, masculine singular construct |
| אֹ֖רַח | path of | Noun common, masculine singular construct |
| שֶׁ֣קֶר | falsehood | Noun common, masculine singular absolute |
| שָׂנֵֽאתִי׃ | I hate | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore I admire all Your precepts and hate every false way. |
| KJV | Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way. |
| ASV | Therefore I esteem all thy precepts concerning all things to be right; And I hate every false way. פ PE. |
| YLT | Therefore all my appointments I have declared wholly right, Every path of falsehood I have hated! |
| WEB | Therefore I consider all of your precepts to be right. I hate every false way. PE |
| BBE | Because of it I keep straight in all things by your orders; and I am a hater of every false way. PE |
Where they part company is in the expression of admiration and hatred — see How Translations Differ.
The sentence consists of a main clause expressing admiration, followed by a subordinate clause that presents the psalmist's aversion to falsehood.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁר
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 119:128
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 — Meditation on God's Lawgenerated
Psalm 119:128 reveals the psalmist's deep appreciation for God's precepts, viewing them as just and right. This admiration leads to a strong rejection of deceitful paths. The surrounding verses emphasize the psalmist's love for God's commandments and the wisdom found in following them, contrasting divine truth with human falsehood.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:6 | Then I would not be ashamed when I consider all Your commandments. |
| 2 | Psalm 19:7–8 | The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. |
| 3 | Deuteronomy 4:8 | And what nation is great enough to have righteous statutes and ordinances like this entire law I set before you today? |
| 4 | Job 33:27 | Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved. |
| 5 | Proverbs 30:5 | Every word of God is flawless; He is a shield to those who take refuge in Him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פִּקּוּדֵי, pi.Ku.deigenerated
The word פִּקּוּד (*piqqud*) refers to divine precepts or commandments, emphasizing their authoritative nature. It is derived from a root meaning to appoint, highlighting the importance of these instructions in guiding moral and ethical behavior.
In this verse, the psalmist uses the plural form to encompass all of God's commands, indicating a holistic reverence for divine law. The parsing as a masculine plural construct suggests a collective significance, as the psalmist esteems each command as just and worthy of admiration.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses admire and hate to convey the psalmist's feelings towards God's precepts and false ways, respectively.
Sentence Structuregenerated
The main verb of the verse is יִשָּׁ֑רְתִּי, I approve, which governs the admiration expressed towards God's precepts. The structure includes a prepositional phrase that introduces the object of admiration, followed by a contrasting clause that presents the psalmist's hatred for falsehood.
The sentence is constructed to emphasize the psalmist's approval of divine commands as a response to their righteousness, while simultaneously rejecting the deceptive paths of falsehood.
Septuagint Backgroundgenerated
In the Septuagint, the word for פִּקּוּדֵי is rendered as πάσας, which conveys the sense of all-encompassing commandments. This choice reflects a similar reverence for the totality of God's laws.
The Greek translation captures the essence of the Hebrew text, affirming the psalmist's admiration for divine precepts while maintaining the contrast with falsehood.
In plain words — the whole versegenerated
Psalm 119:128 shows the psalmist's deep admiration for God's commands and a strong dislike for deceitful ways. This reflects a commitment to following God's guidance and rejecting falsehood in life.
Frequently Asked Questionsgenerated
To admire God's precepts means to hold them in high regard, recognizing their importance and justice in guiding one's life.
The psalmist hates falsehood because it represents deception and betrayal, which stand in contrast to the truth and righteousness found in God's commands.
God's precepts are seen as just because they provide moral guidance and promote righteousness, aligning with the divine nature.
This contrast highlights the psalmist's commitment to truth and righteousness, emphasizing the importance of adhering to God's commands while rejecting deceit.
Reflection Questionsgenerated
- How do I show admiration for God's commands in my daily life?
- What are some ways I can identify and reject falsehood in my surroundings?
- How do I understand the relationship between God's precepts and my moral choices?
- In what ways can I encourage others to appreciate the value of divine guidance?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, such as those from Augustine of Hippo, emphasize the psalmist's commitment to God's commands and the moral clarity they provide.
"Therefore," he says, "was I made straight unto all Your commandments" [Psalms 119:128].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:128 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore I esteem all [thy] precepts [concerning] all [things to be] right,.... He had an impartial regard to all the commandments of God; and valued one as well as another, and walked according to
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore I esteem all thy precepts concerning all things to be right; and I hate every false way. Therefore I esteem all (thy) precepts (concerning) all (things to be) right; (and) I hate every false way.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 128. Therefore, for the reasons now mentioned, I do not make void all thy precepts, as they did, , nor yet am I partial in my approbation of them, as others are, who reject all such as are opposite to their lusts and interests; but I approve all of them without any exception, and that not only in my judgment, but in my heart and life, as appears by that hatred of sin which is opposed to it in the next clause.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:128 Therefore I esteem all [thy] precepts [concerning] all [things to be] right; [and] I hate every false way.Ver. 128. Therefore I esteem all thy precepts concerning all things to be right] "Therefore," from the same ground again as before, by a holy antiperistasis. I esteem, &c.] Rectificavi, I have declared them to be right in every part and point, against those that wrangle and wrest them to a wrong sense. I esteem every parcel of truth precious, and am an utter enemy to every heterodoxy. The many "alls" in this verse used (not unlike that in Ezekiel 44:30) showeth the integrity and universality of his obedience. "All" is but a little word, but of large extent. I hate every…
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(128) Therefore I esteem.—As the text stands, this verse literally runs, Therefore all precepts of all I make straight. Every path of falsehood I hate. The LXX. and Vulg. have, “Therefore to all Thy commandments I was being directed. Every unjust path I hated,” which only necessitates a slight change in the reading of one word. It is true that the expression, all precepts of all, may be explained as a strengthened form of all precepts—as we say, “all and every”—though the passages (Ezekiel 44:30; Numbers 8:16) generally adduced are not strictly analogous. But the Lexicons supply no authority for taking the verb yâshar in the sense of “esteem right,” and the figure of the path in the next…
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 128. All thy precepts concerning all things to be right] There are too many supplied words here to leave the text unsuspected. All the ancient versions, except the Chaldee, seem to have omitted the second כל col, ALL and read the text thus: "Therefore I have walked straight in all thy precepts." I go straight on in all thy precepts, hating every false way. I neither turn to the right hand nor to the left; the false ways are crooked; thy way is straight. I am going to heaven, and that way lies straight before me. To walk in the way of falsity I cannot, because I hate it; and I hate such ways because God hates them. ANALYSIS OF LETTER AIN. - Sixteenth Division In this part the psalmist…
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges128. I esteem all thy precepts concerning all things to be right] The Heb. of the Mass. text is most awkward and is almost certainly corrupt. We must read either I esteem all thy precepts to be right (Syr., R.V. marg.; cp. P.B.V.), or with LXX (Vulg.), Jer. according to all thy precepts I direct my goings (cp. Proverbs 11:5; Proverbs 15:21), which gives a good contrast to the following line, with which cp. Psalms 119:29; Psalms 119:104.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore I esteem all thy precepts concerning all things to be right - literally, “Therefore all the commandments of all I regard as right.” The idea seems to be, that he regarded as right and just
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
Therefore I admire all Your precepts and hate every false way.
Therefore I consider all of your precepts to be right. I hate every false way. PE
Therefore I admire all Your precepts and hate every false way.
For this reason I carefully follow all your precepts. I hate all deceitful actions.
Tyndale line
Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
Therefore I esteem all thy precepts concerning all things to be right; And I hate every false way. פ PE.
Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
Therefore I esteeme all thy precepts most iust, and hate all false wayes.
Strictly literal
Therefore I regard all [thy] precepts concerning all things to be right: I hate every false path.
Therefore all my appointments I have declared wholly right, Every path of falsehood I have hated!
Therefore all my appointments I have declared wholly right, || I have hated every path of falsehood!
Therefore do I esteem all thy precepts in all things as right: every path of falsehood do I hate.
Therefore I carefully follow all your instructions, and I hate every path of falsehood.
Simplified
All of your rules are right in every way, and so I hate any way of life that's just a lie. Pe
Because of it I keep straight in all things by your orders; and I am a hater of every false way. PE
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 aligns closely with the Septuagint, with eight of the ten words matching. The Dead Sea Scrolls fragment also supports the Masoretic Text, containing nine words of the verse, indicating a strong consistency across these ancient witnesses.
עַל־ כֵּ֤ן׀ כָּל־ פִּקּ֣וּדֵי כֹ֣ל יִשָּׁ֑רְתִּי כָּל־ אֹ֖רַח שֶׁ֣קֶר שָׂנֵֽאתִי׃
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
על כן פקודי כול ישרתי כול אורח שקר שנאתי
9 words of the verse are on this fragment. The rest of the verse is not on it.
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 119:128
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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
פִּקּוּד (piqqud) refers to a precept or mandate, specifically one that is appointed by God. It is derived from a root meaning to appoint and is used in a plural form to collectively denote commandments or statutes within the Law.
[פִּקּוּד] 24 n.m. precept
base
H6490 [פִּקּוּד] precept
6490 piqquwd pik-kood'
or piqqud {pik-kood'}; from 6485; properly, appointed, i.e. a
mandate (of God; plural only, collectively, for the
Law):--commandment, precept, statute.
see HEBREW for 06485
פִּקּוּד (piq.qud) — precept.
precept, statute
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…
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
יָשַׁר (yashar) is a Hebrew root meaning to be smooth, straight, or right. It encompasses various nuances, including being upright, pleasing, and just. The word can also imply directing or leading someone along a straight path. Notably, it appears in ethical contexts, emphasizing straightforwardness and integrity.
יָשַׁר vb. be smooth, straight, right
Qal
go straight
fig., be pleasing, agreeable, right
in ethical sense, straightforward, upright
Pi.
make smooth, straight
lead straight along, direct
esteem right, approve
Pu. gold made level, laid smoothly out, upon the graven work
Hiph. let thine eyelids look straight before thee
base
H3474 יָשַׁר be smooth, straight, right
3474 yashar yaw-shar'
a primitive root; to be straight or even; figuratively, to be
(causatively, to make) right, pleasant, prosperous:--direct,
fit, seem good (meet), + please (will), be (esteem, go) right
(on), bring (look, make, take the) straight (way), be
upright(-ly).
יָשַׁר (ya.shar) — to smooth.
1) to be right, be straight, be level, be upright, be just, be lawful, be smooth
1a) (Qal)
1a1) to go straight
1a2) to be pleasing, be agreeable, be right (fig.)
1a3) to be straightforward, be upright
1b) (Piel)
1b1) to make right, make smooth, make straight
1b2) to lead, direct, lead straight along
1b3) to esteem right, approve
1c) (Pual) to be made level, be laid smoothly out
1d) (Hiphil) to make straight, look straight
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
a-proov': This word, as ordinarily used, means "to entertain a favorable opinion concerning" (Ps 49:13; La 3:36). Its Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill," i.e. by some act, generally a signature, to express approval. In New Testament, a number of times, for Greek dokimazo, "to test, try, make proof of," and its derivative, dokimos, "tested," "tried." The word will, in almost every ease, imply that the proof is victoriously demonstrated, the proved is also approved, just as in English we speak of "tried men" (Trench, Greek Synonyms of New Testament). It is the word most frequently used for the testing of ores. That which does not stand the test is adokimos, "reprobate." Compare
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cs — Noun common · masculine singular constructHNcmsc
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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
