Psalms 119:8 — Word Study
WLCאֶת־ חֻקֶּ֥יךָ אֶשְׁמֹ֑ר אַֽל־ תַּעַזְבֵ֥נִי עַד־ מְאֹֽד׃
BSAI will keepshâmar▸ [observe, obey] Your statuteschôq [decrees, laws] do notʼal [oh, please] utterlyʻad [completely, as far as possible] forsake meʻâzab▸ [abandon, leave, give me not up]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| חֻקֶּ֥יךָ | decrees your | Noun common masculine plural construct, suffix |
| אֶשְׁמֹ֑ר | I will keep | Verb, Qal, imperfect first person common singular |
| אַֽל־ | may not | Particle |
| תַּעַזְבֵ֥נִי | you forsake me | Verb qal jussive second person masculine singular, suffix |
| עַד־ | up to | Preposition |
| מְאֹֽד׃ | muchness |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will keep Your statutes; do not utterly forsake me. |
| KJV | I will keep thy statutes: O forsake me not utterly. |
| ASV | I will observe thy statutes: Oh forsake me not utterly. ב BETH. |
| YLT | Thy statutes I keep, leave me not utterly! |
| WEB | I will observe your statutes. Don’t utterly forsake me. BETH |
| BBE | I will keep your rules: O give me not up completely. BETH |
The translations agree on the rendering of key terms in this verse.
The sentence consists of a main clause expressing commitment and a subordinate clause that presents a heartfelt plea.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
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 119:8
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 — The Psalmist's Commitment to God's Lawgenerated
Psalm 119:8 captures a moment of devotion where the psalmist vows to observe God's statutes. This verse is part of a larger meditation on the importance of God's laws, emphasizing the relationship between obedience and divine presence. The preceding verse, Psalm 119:7, sets the stage for this commitment, highlighting the psalmist's desire to praise God through understanding His righteous judgments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:16–106 | I will delight in Your statutes; I will not forget Your word. |
| 2 | Joshua 24:15 | But if it is unpleasing in your sight to serve the LORD, then choose for yourselves this day whom you will serve, whether the gods your fathers served beyond the Euphrates, or the gods of the Amorites in whose land you are living. As for me and my house, we will serve the LORD!” |
| 3 | Psalm 119:116–117 | Sustain me as You promised, that I may live; let me not be ashamed of my hope. |
| 4 | Psalm 38:21–22 | Do not forsake me, O LORD; be not far from me, O my God. |
| 5 | Psalm 51:11 | Cast me not away from Your presence; take not Your Holy Spirit from me. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֻקֶּ֥יךָ, chu.Kei.chagenerated
The word חֹק (choq) refers to decrees or laws given by God. It embodies the concept of a prescribed statute, which can guide the behavior of the faithful. This noun appears in a plural form in this verse, indicating multiple laws or commandments that the psalmist is committed to observing.
The parsing indicates that it is a noun in the construct state, meaning it is directly related to the second person possessive suffix, making it 'Your statutes.' This shows a personal relationship between the psalmist and God's laws, emphasizing the importance of these statutes in the life of the believer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Your statutes.
Sentence Structuregenerated
The finite verb אֶשְׁמֹ֑ר (eshmor), meaning 'I will keep,' governs the sentence, with two phrases following: an object phrase specifying what is kept and a jussive phrase expressing a plea. The structure highlights the psalmist's resolve alongside a heartfelt request.
The word order places emphasis on the commitment to God's statutes first, followed by the urgent plea not to be forsaken, which enhances the emotional weight of the verse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חֻקֶּ֥יךָ is rendered as σου (sou), meaning 'your.' This choice indicates a direct translation of the possessive relationship found in the Hebrew, maintaining the personal connection between the psalmist and God's laws.
The LXX's choice of words reflects a consistent understanding of the importance of God's decrees, paralleling the Hebrew text closely.
In plain words — the whole versegenerated
Psalm 119:8 shows the psalmist's determination to keep God's laws while earnestly asking God not to abandon him. This verse highlights the importance of obedience to God's commands and the need for divine support in maintaining that commitment.
Frequently Asked Questionsgenerated
To keep God's statutes means to observe and obey His laws and commandments, which guide the believer's actions and decisions.
The plea not to be forsaken reflects a deep reliance on God for support and guidance, especially in the face of challenges.
God's statutes serve as a moral and ethical framework that informs the believer's conduct, helping them to live in accordance with God's will.
The psalmist's commitment teaches us the importance of dedication to God's laws and the necessity of seeking His presence and support.
Reflection Questionsgenerated
- In what ways can I better observe God's statutes in my daily life?
- How do I seek God's presence when I feel distant from Him?
- What are some specific commandments that I find challenging to keep?
- How can I encourage others to uphold God's laws in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of obedience to God's laws and the believer's reliance on divine grace.
Next he adds: "I will keep Your ordinances" [Psalms 119:8]....But what is it that follows? "O forsake me not even exceedingly!" or, as some copies have it,Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will keep thy statutes,.... This is a resolution taken up in the strength of divine grace, to answer the end of learning the judgments of God; which he did, not merely to have a notional knowledge
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will keep thy statutes: O forsake me not utterly. I will keep thy statutes: O forsake me not utterly.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will keep thy statutes; it is my full purpose to do so, whatsoever it cost me. Forsake me not utterly; not totally and finally; for then I shall fall into the foulest sins and greatest mischief. Not that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:8 I will keep thy statutes: O forsake me not utterly.Ver. 8. I will keep thy statutes] Yea, and that very much, or with vehemence, as some read it, usque valde; this he had said before was God’ s command, Psalms 119:4, and he would do it. Iussa sequi tam velle mihi quam posse necesse est (Lucan). O forsake me not] Or if at all (as thou mayest without breach of promise), yet not very much; not usque valde; not utterly. Christ, saith Greenham, was forsaken for a few hours, David for a few months, and Job for a few years; seven years, saith Suidas, for the trial and exercise of his faith and patience. This might seem to them usque valde but it was not usquequaque sive semper aut…
Read John Trapp on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. O forsake me not utterly.] עד מאד ad meod, "to utter dereliction;" never leave me to my own strength, nor to my own heart! ANALYSIS OF LETTER ALEPH. - First Division I. In this first octonary the prophet commends to us the law of God, and persuades us to practise it by two arguments: 1. Happiness, Psalms 119:1-2. 2. The excellence of the Lawgiver, Psalms 119:4. II. He shows his affection to this law, desiring grace to keep it, Psalms 119:5. On which he knew there would follow two effects: 1. Peace of conscience: "He should not be ashamed," c. 2. Thankfulness to God for his teaching, Psalms 119:7. "Blessed are they who are undefiled in the way," c. "Blessed are they who keep his…
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges8. I will keep] R.V. I will observe, as in Psalms 119:4-5. thy statutes] Ceremonies in P.B.V. is a curiously misleading rendering, taken from Münster’s caerimonias tuas. Coverdale’s version of 1535 has statutes. O forsake me not utterly] As Israel in the Exile had been for a time forsaken by Jehovah as the punishment of its sin (Isaiah 49:14; Isaiah 54:7; cp. Deuteronomy 31:17).
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will keep thy statutes - Thy commands; thy laws. This expresses the firm purpose of the psalmist, He meant to keep the law of God; he could confidently say that he would do it - yet coupled with
Read Albert Barnes on Psalms 119 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleà, Aleph.1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law.
Read Daniel Denison Whedon 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
I will keep Your statutes; do not utterly forsake me.
I will observe your statutes. Don’t utterly forsake me. BETH
I will keep Your statutes; do not utterly forsake me.
I will keep your statutes. Do not completely abandon me!
Tyndale line
I will keep thy statutes: O forsake me not utterly.
I will observe thy statutes: Oh forsake me not utterly. ב BETH.
I will observe thy statutes: O forsake me not utterly.
I will keep thy statutes: O forsake me not utterly.
I will keepe thy statutes: forsake mee not ouerlong.
Strictly literal
I will keep thy statutes: forsake me not utterly.
Thy statutes I keep, leave me not utterly!
I keep Your statutes, do not utterly leave me!
Thy statutes will I observe: oh forsake me not too greatly.
I will observe your statutes; do not leave me alone.
Simplified
I will observe your laws. Please never give up on me! Beth
I will keep your rules: O give me not up completely. BETH
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording, with six of the seven words matching between the two. This alignment suggests a strong textual tradition, though the Septuagint's word order differs from the Hebrew.
אֶת־ חֻקֶּ֥יךָ אֶשְׁמֹ֑ר אַֽל־ תַּעַזְבֵ֥נִי עַד־ מְאֹֽד׃
6 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 119:8
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Juss-2ms | Suff — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
