Psalms 139:17 — Word Study
WLCוְלִ֗י מַה־ יָּקְר֣וּ רֵעֶ֣יךָ אֵ֑ל מֶ֥ה עָ֝צְמוּ רָאשֵׁיהֶֽם׃
BSAHowmâh [extremely, remarkably] precious to meyâqar■ [valuable, dear] are Your thoughtsrêaʻ [ideas, intentions, plans] O Godʼêl [Elohim, the supreme Being] howmâh [what a great] vastʻâtsam■ [great, immense, countless] is their sumrôʼsh [total, number, amount]
| Greek | English | Parsing |
|---|---|---|
| וְלִ֗י | and to me | Conjunction, preposition, suffix |
| מַה־ | how! | Pronoun |
| יָּקְר֣וּ | they are precious | Verb, Qal, perfect third person common plural |
| רֵעֶ֣יךָ | thoughts your | Noun common masculine plural construct, suffix |
| אֵ֑ל | O God | Noun common, masculine singular absolute |
| מֶ֥ה | how! | Pronoun |
| עָ֝צְמוּ | they are vast | Verb, Qal, perfect third person common plural |
| רָאשֵׁיהֶֽם׃ | sum their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How precious to me are Your thoughts, O God, how vast is their sum! |
| KJV | How precious also are thy thoughts unto me, O God! how great is the sum of them! |
| ASV | How precious also are thy thoughts unto me, O God! How great is the sum of them! |
| YLT | And to me how precious have been Thy thoughts, O God, how great hath been their sum! |
| WEB | How precious to me are your thoughts, God! How vast is their sum! |
| BBE | How dear are your thoughts to me, O God! how great is the number of them! |
The translations agree on the preciousness and vastness of God's thoughts.
The sentence is structured with a main clause followed by two phrases that elaborate on the main idea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָקַר
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 139:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Meditation on God's Thoughtsgenerated
Psalm 139:17 reveals the psalmist's wonder at the preciousness and vastness of God's thoughts. This verse is part of a larger reflection on God's intimate knowledge of humanity, emphasizing how deeply God cares for each individual. The preceding verse highlights God's awareness of our formation, while the following verse illustrates the countless nature of His thoughts, reinforcing the theme of divine attentiveness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:5 | Many, O LORD my God, are the wonders You have done, and the plans You have for us— none can compare to You— if I proclaim and declare them, they are more than I can count. |
| 2 | Proverbs 8:31 | I was rejoicing in His whole world, delighting together in the sons of men. |
| 3 | Isaiah 55:8–9 | “For My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD. |
| 4 | Jeremiah 29:11 | For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you, to give you a future and a hope. |
| 5 | Ephesians 3:9–10 | and to illuminate for everyone the stewardship of this mystery, which for ages past was kept hidden in God, who created all things. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָּקְר֣וּ, ya.ke.Rugenerated
The verb יָקַר (yaqar) means 'to be precious' or 'valuable.' It indicates something esteemed or regarded highly, capturing the essence of how the psalmist feels about God's thoughts. The parsing shows it is in the perfect tense, third person plural, which indicates that these thoughts are consistently precious.
This word often conveys a sense of rarity and worth, suggesting that God's thoughts are not only valuable but also unique and significant in the life of the believer.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that God's thoughts are precious and vast.
Sentence Structuregenerated
The verse contains two main clauses: יָּקְר֣וּ רֵעֶ֣יךָ and עָ֝צְמוּ רָאשֵׁיהֶֽם, with the first expressing the value of God's thoughts and the second emphasizing their vastness. The structure highlights the psalmist's admiration for the nature of God's thoughts.
The use of the conjunction וְ at the beginning connects the clauses, indicating a flow of thought from the preciousness of God's thoughts to their immeasurable quantity.
Septuagint Backgroundgenerated
The Septuagint translates יָּקְר֣וּ as ἐτιμήθησαν, which means 'they were honored' or 'esteemed.' This choice suggests an interpretation that emphasizes the honor associated with God's thoughts.
For עָ֝צְמוּ, the translation ἐκραταιώθησαν indicates a sense of strength or might, reinforcing the idea that God's thoughts are not only vast but also powerful.
In plain words — the whole versegenerated
Psalm 139:17 expresses how precious and vast God's thoughts are. The psalmist marvels at the value of these thoughts, recognizing that they are beyond counting and hold great significance in his life.
Frequently Asked Questionsgenerated
It signifies that God's ideas, intentions, and plans are highly valued and important to the psalmist.
The psalmist suggests that God's thoughts are numerous and beyond human comprehension, illustrating God's infinite wisdom.
This address emphasizes God's supreme authority and power, acknowledging Him as the ultimate source of wisdom.
It highlights the intimate relationship between God and the psalmist, showing that God is deeply involved in the psalmist's life.
Reflection Questionsgenerated
- How do I perceive the value of God's thoughts in my own life?
- In what ways can I seek to understand the vastness of God's wisdom?
- How does recognizing God's thoughts as precious change my perspective on my circumstances?
- What steps can I take to align my thoughts with God's intentions and plans?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the honor and significance of God's thoughts in the believer's life.
And what follows? "But to me Your friends are made very honourable, O God" [Psalms 139:17];Early Church Fathers on Psalms 139 →
"I will no longer call you servants, because the servant does not know what his master does. But I have called you friends, because all things whatsoever I have heard from my Father,Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow precious also are thy thoughts unto me, O God!.... The word (r) signifies that which is scarce and rare, and not to be attained and enjoyed; see 1 Samuel 3:1; the thoughts and counsels of God are
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow precious also are thy thoughts unto me, O God! how great is the sum of them! How precious also are thy thoughts unto me, O God!
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy thoughts: thy is taken either, 1. Passively, my thoughts of thee; or rather, 2. Actively, thy thoughts, counsels, or contrivances on my behalf, which are admirable and amiable in mine eyes. Thou didst not only form me at first, but ever since my conception and birth thy thoughts have been employed for me, in preserving and providing for me, and blessing of me. How great is the sum of them! thy gracious designs and providences towards me are numberless, as it follows.
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:17 How precious also are thy thoughts unto me, O God! how great is the sum of them!Ver. 17. How precious also are thy thouyhts unto me] i.e. The thoughts of thy wisdom, power, and goodness, clearly shining in these wondrous works of thine; it does my heart good to think and speak of them. How great is the sum of them!] viz. Of thy works, and of my thoughts thereon. I cannot count them, much less comprehend them. To blame are such as trouble not their heads at all about these matters. Surely, when the Lord made man’ s head with so many closures and coverings to his brain, the seat of understanding, he intended it for some precious treasure. Many locks and keys argue the price of…
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Precious.—Rather, weighty, the first meaning of the word. The parallelism requires this, as also the peculiar word for “thoughts,” for which see Psalms 139:2. We have here the antithesis to that verse: while the Divine penetration discovers the most intimate thought of man, man finds God’s secrets incomprehensible.
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. How precious also are thy thoughts] רעיך reeycha, thy cogitations; a Chaldaism, as before. How great is the sum of them!] מה עצמו ראשיהם mah atsemu rasheyhem; How strongly rational are the heads or principal subjects of them! But the word may apply to the bones, atsamoth, the structure and uses of which are most curious and important.
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges17. To me then, who am the object of all this care, how precious are thy thoughts, O God! It is my delight to meditate upon the purposes of Thy Providence. How vast are the sums of them! There are, as it were, many items in that inexhaustible theme, each of which is immeasurable. Cp. Psalms 36:7; Psalms 92:5; Job 26:14. It is possible however that the word rendered precious means rather incomprehensible, overwhelming; and that the Psalmist is contrasting his knowledge of God with God’s knowledge of him. ‘Thou knowest all my thoughts and ways; but to me Thy thoughts are immeasurable and incomprehensible.’
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleHow precious also are thy thoughts unto me, O God! - On the word “thoughts,” see the notes at Psalms 139:2. Compare Psalms 139:23.
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
How precious to me are Your thoughts, O God, how vast is their sum!
How precious to me are your thoughts, God! How vast is their sum!
How precious to me are Your thoughts, O God, how vast is their sum!
How difficult it is for me to fathom your thoughts about me, O God! How vast is their sum total!
Tyndale line
How precious also are thy thoughts unto me, O God! how great is the sum of them!
How precious also are thy thoughts unto me, O God! How great is the sum of them!
How precious also are thy thoughts unto me, O God! how great is the sum of them!
How precious also are thy thoughts to me, O God! how great is the sum of them!
Howe deare therefore are thy thoughtes vnto me, O God! how great is ye summe of them!
Strictly literal
But how precious are thy thoughts unto me, O God! how great is the sum of them!
And to me how precious have been Thy thoughts, O God, how great hath been their sum!
And how precious Your thoughts have been to me, || O God, how great has been their sum!
And how precious are unto me thy thoughts, O God! how mightily great is their sum!
How precious are your thoughts to me, God! How vast is their sum!
Simplified
God, your thoughts are so valuable to me! Taken together, they can't be counted!
How dear are your thoughts to me, O God! how great is the number of them!
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 reads, "וְלִ֗י מַה־ יָּקְר֣וּ רֵעֶ֣יךָ אֵ֑ל מֶ֥ה עָ֝צְמוּ רָאשֵׁיהֶֽם׃" which translates to a sentiment about the value of God's thoughts. The Septuagint, while not providing a direct translation here, aligns closely with the Masoretic Text in meaning, as 7 of the 8 words match, though it presents them in its own structure. The Dead Sea Scrolls (11Q5) also reflect a similar reading to the Masoretic Text, with slight variations in spelling and word order, confirming the overall agreement in the core message of the verse. Thus, both the Septuagint and the Dead Sea Scrolls support the Masoretic Text's portrayal of the preciousness of God's thoughts.
וְלִ֗י מַה־ יָּקְר֣וּ רֵעֶ֣יךָ אֵ֑ל מֶ֥ה עָ֝צְמוּ רָאשֵׁיהֶֽם׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ול׳י מה יקרו רעי׳ך אל על מה עצמו ראשי׳הם
9 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 139:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HC/R/Sp1bs — Conjunction · preposition · suffixHC/R/Sp1bs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
יָקַר (yaqar) means to be precious or valued, indicating something that is esteemed or costly. It can also refer to the act of making something precious. The term appears in various contexts, emphasizing its figurative meaning of value and rarity, particularly in the Hiphil form, which suggests causing something to be regarded as precious.
[יָקַר] vb. be precious, prized, appraised
Qal
be precious
be appraised
Hiph. I will make men more rare (lit. precious) than fine gold
base
H3365 יָקַר be precious, prized, appraised
3365 yaqar yaw-kar'
a primitive root; properly, apparently, to be heavy, i.e.
(figuratively) valuable; causatively, to make rare
(figuratively, to inhibit):--be (make) precious, be prized, be
set by, withdraw.
יָקַר (ya.qar) — be precious.
1) to esteem, be prized, be valuable, be precious, be costly, be appraised
1a) (Qal)
1a1) to be precious, be highly valued, be esteemed, be costly
1a2) to be appraised
1b) (Hiphil) to make something precious
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
רֵעַ (rea') is a Hebrew word meaning 'thought,' 'purpose,' or 'aim.' It is derived from another root, רֵעַ (H7462), and is categorized as a masculine noun. The entries consistently emphasize its connection to ideas and intentions.
[רֵעַ] n.[m.] purpose, aim
base
H7454 רֵעַ
7454 rea` ray'-ah
from 7462; a thought (as association of ideas):--thought.
see HEBREW for 07462
רֵעַ (re.a) — thought.
purpose, aim, thought
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
עָצֹם (atsam) has two main meanings: to be vast, mighty, or numerous, and to shut the eyes. The word can describe strength or abundance in the Qal form, while the Hiphil form indicates making something strong. Additionally, it can refer to the act of closing the eyes, with variations in intensity noted in the entries.
[עָצֹם], עָצַם vb. be vast, mighty, numerous
Qal
be mighty
be numerous
Hiph. make strong
base
[עָצַם] vb. shut the eyes
Qal shutteth his eyes from seeing
Pi. he hath tightly shut your eyes
base
H6105a עָצֹם, עָצַם be vast, mighty, numerous .. be mighty
. be numerous
. make strong
H6105b עָצַם shut the eyes
6105 `atsam aw-tsam'
a primitive root; to bind fast, i.e. close (the eyes);
intransitively, to be (causatively, make) powerful or
numerous; denominatively (from 6106) to crunch the
bones:--break the bones, close, be great, be increased, be
(wax) mighty(-ier), be more, shut, be(-come, make)
strong(-er).
see HEBREW for 06106
עָצֹם (a.tsom) — be vast.
1) to be vast, be numerous, be mighty
1a)(Qal)
1a1) to be mighty
1a2) to be numerous
1b) (Hiphil) to make strong, make mighty
עָצַם (a.tsam) — to shut eyes.
1) to shut (the eyes), close (the eyes)
1a) (Qal) to shut (the eyes)
1b) (Piel) to shut tightly (the eyes)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp