Psalms 139:16 — Word Study
WLCגָּלְמִ֤י׀ רָ֘א֤וּ עֵינֶ֗יךָ וְעַֽל־ סִפְרְךָ֮ כֻּלָּ֪ם יִכָּ֫תֵ֥בוּ יָמִ֥ים יֻצָּ֑רוּ וְל֖וֹ אֶחָ֣ד בָּהֶֽם׃
BSAYour eyesʻayin [the source of Your care and provision] sawrâʼâh■ my unformed bodygôlem△ [embryo, a wrapped up mass] allkôl ◂my daysyôwm [the entirety of my life] were writtenkâthab▸ [recorded, inscribed] inʻal Your bookçêpher [scroll, a written document] and ordained for meyâtsar■ [planned, purposed] before one of them came to beʼechâd [a single day, existed, was formed]
| Greek | English | Parsing |
|---|---|---|
| גָּלְמִ֤י׀ | shapeless form my | Noun common masculine singular construct, suffix |
| רָ֘א֤וּ | they saw | Verb, Qal, perfect third person common plural |
| עֵינֶ֗יךָ | eyes your | Noun common feminine dual construct, suffix |
| וְעַֽל־ | and on | Conjunction, preposition |
| סִפְרְךָ֮ | scroll your | Noun common masculine singular construct, suffix |
| כֻּלָּ֪ם | all of them | Noun common masculine singular construct, suffix |
| יִכָּ֫תֵ֥בוּ | they were written | Verb, Niphal, imperfect third person masculine plural |
| יָמִ֥ים | days | Noun common, masculine plural absolute |
| יֻצָּ֑רוּ | [which] they were ordained | Verb, Pual, perfect third person common plural |
| וְל֖וֹ | and to it | Conjunction, preposition, suffix |
| אֶחָ֣ד | one | Noun common, feminine singular absolute |
| בָּהֶֽם׃ | among them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your eyes saw my unformed body; all my days were written in Your book and ordained for me before one of them came to be. |
| KJV | Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. |
| ASV | Thine eyes did see mine unformed substance; And in thy book they were all written, Even the days that were ordained for me, When as yet there was none of them. |
| YLT | Mine unformed substance Thine eyes saw, And on Thy book all of them are written, The days they were formed — And not one among them. |
| WEB | Your eyes saw my body. In your book they were all written, the days that were ordained for me, when as yet there were none of them. |
| BBE | Your eyes saw my unformed substance; in your book all my days were recorded, even those which were purposed before they had come into being. |
Where they part company is אֶחָ֣ד — see How Translations Differ.
The verse contains a main clause with additional phrases that elaborate on God's knowledge and planning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹם
verbרָאָה
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 139:16
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 — God's Knowledge of the Psalmistgenerated
Psalm 139:16 expresses the psalmist's awe at God's intimate awareness of his unformed body and the detailed planning of his life. This verse emphasizes that every day of the psalmist's life was known and recorded by God even before he was born, highlighting the sanctity and purpose of life from its very beginnings. The surrounding verses reinforce the theme of God's omniscience and care, making it clear that the psalmist feels deeply valued and understood by his Creator.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 56:8 | You have taken account of my wanderings. Put my tears in Your bottle— are they not in Your book? |
| 2 | Malachi 3:16 | At that time those who feared the LORD spoke with one another, and the LORD listened and heard them. So a scroll of remembrance was written before Him regarding those who feared the LORD and honored His name. |
| 3 | Revelation 20:12 | And I saw the dead, great and small, standing before the throne. And there were open books, and one of them was the Book of Life. And the dead were judged according to their deeds, as recorded in the books. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — גָּלְמִ֤י, gal.Migenerated
The word גָּלְמִ֤י (*galmi*) is a noun that refers to an embryo or unformed mass, emphasizing the early stages of development. It is derived from a root meaning to wrap or enclose, which reflects the state of being not yet fully developed. This term is specifically used in Psalm 139:13 to describe God's formation of a child.
In this context, it highlights God's active role in the creation and development of life, affirming that even in the womb, the psalmist is known and cared for by God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses unformed body for גָּלְמִ֤י. Other versions like the KJV and ASV also maintain this rendering, emphasizing the state of being unformed.
Where translations differ is in the rendering of אֶחָ֣ד — the BSB and others use one, while the FBV opts for existed, showing a variation in focus on existence versus numerical singularity.
Sentence Structuregenerated
The main verb of the verse is רָ֘א֤וּ, they saw, which governs the entire sentence. The structure includes a subject phrase, עֵינֶ֗יךָ your eyes, followed by the object גָּלְמִ֤י my unformed body, and additional clauses that detail the actions of writing and ordaining the psalmist's days.
The Hebrew word order places emphasis on God's eyes as the subject witnessing the psalmist's state, which is crucial in conveying the depth of God's knowledge and care.
Septuagint Backgroundgenerated
The Septuagint translates גָּלְמִ֤י as μου (*mou*), which means 'my.' This choice indicates a personal possession and connection to the psalmist's being, emphasizing the intimate relationship between God and the individual.
This rendering aligns with the overall theme of personal care and divine oversight present in the psalm.
In plain words — the whole versegenerated
Psalm 139:16 reveals that God sees the psalmist even before he is formed, indicating that all his days were already known and planned by God. This highlights the significance of life from its earliest stages and God's ongoing care.
Frequently Asked Questionsgenerated
It means that God is aware of and cares for the psalmist even before birth, acknowledging the sanctity of life from its very beginning.
It shows that God has a plan for each person's life, having recorded all their days before they even come to be.
It emphasizes the early stages of life and the idea that even in those stages, the individual is known and valued by God.
It means that God has a purpose and plan for every day of our lives, indicating His active role in our existence.
Reflection Questionsgenerated
- In what ways do I recognize God's presence in my life, even in unseen moments?
- How can I appreciate the value of life from its earliest stages, as described in this psalm?
- What does it mean to me that God has a plan for each day of my life?
- How can I trust in God's knowledge and care for my future?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, reference this verse to discuss God's knowledge of both perfect and imperfect beings, highlighting the significance of divine oversight.
..."Your eyes did see Mine imperfect one, and in Your book shall all be written" [Psalms 139:16], not only the perfect, but also the imperfect.Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThine eyes did see my substance, yet being unperfect,.... The word (q) for "substance" signifies a bottom of yarn wound up, or any rude or unformed lump; and designs that conglomerated mass of matter
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYet being unperfect; when I was a mere embryo, a rude and shapeless lump, when I was first conceived. In thy book; in thy counsel and providence, by which thou didst contrive and effect this great work, and all the parts of it, according to that model which thou hadst appointed. This is a metaphor taken from workmen, who when they are to make some curious structure, they first draw a rude draught or delineation of it, by which they govern themselves in the building of it. All my members; all the several parts of my substance. When in continuance were fashioned; which in due time and by degrees were formed into bones, fleshy sinews, &c. Or, as it is in the margin, what days (and the days in…
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:16 Thine eyes did see my substance, yet being unperfect; and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them.Ver. 16. Thine eyes did see my subtsance] Galmi; est semen coagulatum ante formationem membrorum, saith Kimchi; when I was but an embryo, or hardly so much. Disponit Deus membra culicis, et pulicis, saith Austin; how much more of man? The word signifieth my wound up, or unwrought up, mass. And in thy book all my members were written] A metaphor from curious workmen, that do all by the book, or by a model sat before them, that nothing may be deficient or done amiss. Had God left out an eye in his common…
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) This difficult verse, rendered word for word, gives— “My fœtus (literally, rolled) saw thine eyes, And on thy book all of them were written; Days were formed, and not (or, as the Hebrew margin, to him) one in them.” The reading “substance yet being imperfect” of the Authorised Version follows the LXX. and Vulg., and (Symmachus, “shapeless thing”) periphrastically denotes the embryo, which the Hebrew word—literally, rolled, or wrapped, used in 2 Kings 2:8, “of a mantle,” in Ezekiel 27:24, “bales” (Authorised Version, “clothes;” margin, “foldings”)—almost scientifically describes. (Comp. Job 10:8-12; 2Ma 7:22.) Others take it of the ball of the threads of destiny; but this is not a…
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Thine eyes did see my substance] גלמי golmi, my embryo state-my yet indistinct mass, when all was wrapped up together, before it was gradually unfolded into the lineaments of man. "Some think," says Dr. Dodd, "that the allusion to embroidery is still carried on. As the embroiderer has still his work, pattern, or carton, before him, to which he always recurs; so, by a method as exact, revere all my members in continuance fashioned, i.e., from the rude embryo or mass they daily received some degree of figuration; as from the rude skeins of variously coloured silk or worsted, under the artificer's hands, there at length arises an unexpected beauty, and an accurate harmony of colours…
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges16. my substance, yet being unperfect] R.V. mine unperfect substance. The word (gτlem) is a different one from that in Psalms 139:15, and denotes the undeveloped embryo. Cp. Aram, gτlmβ, an unfinished vessel. all my members] Lit. all of them, which A.V. and R.V. interpret to mean all the members into which the embryo was to develop. But it is better (cp. R.V. marg.) to regard the pronoun as anticipatory, and to render, And in thy book were all of them written, Even days which were formed, When as yet there was none of them. Each day of his life with all its history was pre-determined by the Creator and recorded in His book, before one of them actually was in existence:—a clear expression of…
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleThine eyes did see my substance, yet being unperfect - This whole verse is very obscure, but the “idea” in this expression clearly is, “Before I had shape or form thou didst see what I was to be.”
Read Albert Barnes on Psalms 139 →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
Your eyes saw my unformed body; all my days were written in Your book and ordained for me before one of them came to be.
Your eyes saw my body. In your book they were all written, the days that were ordained for me, when as yet there were none of them.
Your eyes saw my unformed body; all my days were written in Your book and ordained for me before one of them came to be.
Your eyes saw me when I was inside the womb. All the days ordained for me were recorded in your scroll before one of them came into existence.
Tyndale line
Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
Thine eyes did see mine unformed substance; And in thy book they were all written, Even the days that were ordained for me, When as yet there was none of them.
Thine eyes did see mine unperfect substance, and in thy book were all my members written, which day by day were fashioned, when as yet there was none of them.
Thy eyes saw my substance, yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
Thine eyes did see me, when I was without forme: for in thy booke were all things written, which in continuance were facioned, when there was none of them before.
Strictly literal
Thine eyes did see my unformed substance, and in thy book all [my members] were written; [during many] days were they fashioned, when [as yet] there was none of them.
Mine unformed substance Thine eyes saw, And on Thy book all of them are written, The days they were formed — And not one among them.
Your eyes saw my unformed substance, || And all of them are written on Your scroll, || The days they were formed—And not one among them.
My undeveloped substance did thy eyes see; and in thy book were all of them written down—the days which have been formed, while yet not one of them was here.
You saw me inside the womb; all the days assigned to me were recorded in your book even before the first one happened.
Simplified
You saw me as an embryo, and in your book all my days were written down—the days that were made for me before any of them existed.
Your eyes saw my unformed substance; in your book all my days were recorded, even those which were purposed before they had come into being.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the wording of this verse, with a slight variation in word order. The Dead Sea Scrolls (11Q5) also match the Masoretic Text closely, confirming the preservation of this text through various traditions.
גָּלְמִ֤י׀ רָ֘א֤וּ עֵינֶ֗יךָ וְעַֽל־ סִפְרְךָ֮ כֻּלָּ֪ם יִכָּ֫תֵ֥בוּ יָמִ֥ים יֻצָּ֑רוּ וְל֖וֹ אֶחָ֣ד בָּהֶֽם׃
11 of the 12 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.
גלמ׳י ראו עיני׳כה ועל ספרי׳כה כול׳ם יכתבו ימים יצרו ול׳ו באח מ׳המה
12 words on the leather.
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 139:16
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.
גֹּ֫לֶם (golem) refers to an embryo or an unformed mass, indicating something that is not yet fully developed. It is derived from a root meaning to wrap or enclose. The primary biblical reference is in Psalm 139:16, where it conveys the idea of a substance that is still imperfect.
[גֹּ֫לֶם] n.[m.] embryo ψ 139:16
ref
H1564 גֹּ֫לֶם
1564 golem go'-lem
from 1563; a wrapped (and unformed mass, i.e. as the
embryo):--substance yet being unperfect.
see HEBREW for 01563
גֹּ֫לֶם (go.lem) — embryo.
embryo, fetus
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
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
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HC/R/Sp3ms — Conjunction · preposition · suffixHC/R/Sp3ms
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp