Psalms 145:9 — Word Study
WLCטוֹב־ יְהוָ֥ה לַכֹּ֑ל וְ֝רַחֲמָ֗יו עַל־ כָּל־ מַעֲשָֽׂיו׃
BSAThe LORDYᵉhôvâh [Yehovah, the covenant God] is goodṭôwb [beneficent, full of kindness] to allkôl [everything, every person] His compassionracham [tender mercies, deep love] rests onʻal [abides, remains] allkôl [every creature, everything] He has mademaʻăseh [created, brought into being]
| Greek | English | Parsing |
|---|---|---|
| טוֹב־ | [is] good | Adj |
| יְהוָ֥ה | Yahweh | Noun proper |
| לַכֹּ֑ל | to all | Preposition, noun common masculine singular absolute |
| וְ֝רַחֲמָ֗יו | and compassion his | Conjunction, noun common masculine plural construct, suffix |
| עַל־ | [are] on | Preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| מַעֲשָֽׂיו׃ | works his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is good to all; His compassion rests on all He has made. |
| KJV | The LORD is good to all: and his tender mercies are over all his works. |
| ASV | Jehovah is good to all; And his tender mercies are over all his works. |
| YLT | Good [is] Jehovah to all, And His mercies [are] over all His works. |
| WEB | Yahweh is good to all. His tender mercies are over all his works. |
| BBE | The Lord is good to all men; and his mercies are over all his works. |
The translations agree on the essential meaning of God's goodness and compassion.
The sentence is structured around a main clause with additional phrases describing the extent of God's goodness and compassion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 145:9
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 Goodness of the LORDgenerated
Psalm 145:9 expresses the LORD's inherent goodness and compassion, highlighting His benevolent nature towards all He has created. This verse is situated within a psalm that praises God's attributes, including His grace and mercy, as seen in the preceding verses. The psalmist emphasizes that God's goodness is universal, extending to every creature and aspect of His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:8 | Good and upright is the LORD; therefore He shows sinners the way. |
| 2 | Psalm 36:6–7 | Your righteousness is like the highest mountains; Your judgments are like the deepest sea. O LORD, You preserve man and beast. |
| 3 | Psalm 65:9–13 | You attend to the earth and water it; with abundance You enrich it. The streams of God are full of water, for You prepare our grain by providing for the earth. |
| 4 | Psalm 104:27 | All creatures look to You to give them their food in due season. |
| 5 | Jonah 4:11 | So should I not care about the great city of Nineveh, which has more than 120,000 people who cannot tell their right hand from their left, and many cattle as well?” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — טוֹב, tov-generated
The word טוֹב (tov) is an adjective meaning good or pleasant, derived from a root that conveys beneficial qualities. It encompasses a range of meanings from ethical goodness to aesthetic pleasure, indicating something that is favorable or pleasing.
This word is used frequently throughout the Hebrew Bible, often describing God's actions or creations as good. In this verse, it underscores the LORD's nature as inherently good, affirming that His goodness is directed towards all of creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses the word good consistently with other translations like the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the finite verb טוֹב, is good, which serves as the predicate describing the subject, יְהוָ֥ה, Yahweh. The structure emphasizes the relationship between God and His creations, highlighting His goodness.
The sentence is straightforward, with a clear subject-predicate relationship, allowing the reader to grasp the essence of God's nature as good and compassionate.
Septuagint Backgroundgenerated
In the Septuagint, טוֹב is rendered as ξρηστὸς (chrēstos), which also means good but carries connotations of kindness and usefulness. This choice reflects a broader interpretation of God's goodness, emphasizing His benevolent relationship with creation.
The translation choice indicates a continuity of meaning from Hebrew to Greek, maintaining the focus on God's character as kind and compassionate.
In plain words — the whole versegenerated
Psalm 145:9 tells us that the LORD is good to everyone and that His compassion is upon all He has created. This verse highlights God's loving nature, showing that He cares for all His creatures and everything He has made.
Frequently Asked Questionsgenerated
It means that God's goodness is universal, extending to every person and creature, showing His benevolence and kindness.
God's compassion is described as resting on all He has made, indicating His deep love and care for creation.
Understanding God's goodness helps us recognize His character and how He interacts with the world and humanity.
We can learn to emulate God's goodness and compassion in our interactions with others, reflecting His love in our actions.
Reflection Questionsgenerated
- In what ways have I experienced God's goodness in my life?
- How can I show compassion to others, reflecting God's love?
- What does it mean for me to acknowledge God's goodness in difficult times?
- How can I cultivate a heart of gratitude for all that God has made?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, reference this verse to highlight God's goodness and mercy, illustrating its theological significance.
The LORD is good to all: and his tender mercies are over all his works.Early Church Fathers on Psalms 145 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 145:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord [is] good to all,.... Which is to be understood not of the general and providential goodness of God to all men, to all his creatures, and the works of his hands; but of the special goodness
Read John Gill on Psalms 145 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is good to all: and his tender mercies are over all his works. The Lord is good to all - much more to His own people, who appreciate and ever praise His goodness. And his tender mercies are over all his works.
Read Robert Jamieson on Psalms 145 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs good to all; not to Israel only, but to all mankind, whose hearts he fills with food and gladness, as it is said, ; yea, to all his creatures, as it is in the next clause, to beasts as well as men. See 147:9.
Read Matthew Poole on Psalms 145 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 145:9 The LORD [is] good to all: and his tender mercies [are] over all his works.Ver. 9. The Lord is good to all] And of this he hath not left myself without witness, Acts 14:17. And his tender mercies are over all his works] Holding the whole creation together, which else (by reason of the curse for man’ s sin, hurling confusion over the world) would long since have been shattered and dissipated.
Read John Trapp on Psalms 145 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9, 10) All.—This wide outlook over the world as the object, with all that it contains, of the Divine pity and love, is a noble anticipation of our Lord’s teaching in the Sermon on the Mount and is introduced in a similar manner. Just as the subjects of the kingdom of heaven should exceed the heathen in kindness and goodness, because they know the universal and impartial grace of the Father, so here the saints, the members of the covenant, are to bless Jehovah, who shows them peculiar favour, but also lets His tender mercies flow in an unchecked stream over all His works. All Jehovah’s works confess Him, but His saints bless Him.
Read Charles John Ellicott on Psalms 145 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The Lord is good to all] There is not a soul out of hell that is not continually under his most merciful regards; so far is he from willing or decreeing before their creation the damnation of any man. His tender mercies] His bowels of compassion are over all his works; he feels for his intelligent offspring, as the most affectionate mother does for the child of her own bosom. And through this matchless mercy, these bowels of compassion, his son Jesus tasted death for every man. How far is all that is here spoken of the nature of God opposed to the Molochian doctrine of the eternal decree of reprobation! "His grace for every soul is free: For his, who forged the dire decree; For…
Read AdamClarke on Psalms 145 →CambridgeThe Cambridge Bible for Schools and Colleges9. Jehovah is good to all] Not merely, as P.B.V., unto every man, but as the parallelism of the next line shews, to all creation. tender mercies] Compassions.
Read Cambridge on Psalms 145 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is good to all - To all his creatures. That is, he is kind and compassionate toward them; he is disposed and ready to do them good.
Read Albert Barnes on Psalms 145 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD is good to all; His compassion rests on all He has made.
Yahweh is good to all. His tender mercies are over all his works.
The LORD is good to all; His compassion rests on all He has made.
The Lord is good to all, and has compassion on all he has made.
Tyndale line
The LORD is good to all: and his tender mercies are over all his works.
Jehovah is good to all; And his tender mercies are over all his works.
The LORD is good to all; and his tender mercies are over all his works.
The LORD is good to all: and his tender mercies are over all his works.
The Lord is good to all, and his mercies are ouer all his workes.
Strictly literal
Jehovah is good to all; and his tender mercies are over all his works.
Good [is] Jehovah to all, And His mercies [are] over all His works.
YHWH [is] good to all, || And His mercies [are] over all His works.
The Lord is good to all, and his mercies are over all his works.
Yahweh is good to all; his tender mercies are over all his works.
From the Latin
The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
Simplified
The Lord is good to everyone, and he shows mercy to all his created beings.
The Lord is good to all men; and his mercies are over all his works.
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 in their wording for this verse, affirming the same message about God's goodness and compassion towards all His works. The Septuagint's word order differs but retains the essential meaning of the Hebrew text.
טוֹב־ יְהוָ֥ה לַכֹּ֑ל וְ֝רַחֲמָ֗יו עַל־ כָּל־ מַעֲשָֽׂיו׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 145:9
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms