Psalms 16:2 — Word Study
WLCאָמַ֣רְתְּ לַֽ֭יהוָה אֲדֹנָ֣י אָ֑תָּה ט֝וֹבָתִ֗י בַּל־ עָלֶֽיךָ׃
BSAI saidʼâmar■ [spoken from the heart] to the LORDYᵉhôvâh [Yehovah, my Master] Youʼattâh are my LordʼĂdônây [Adonai, my Sovereign] apart from Youʻal [without Your presence] I have nobal good thingṭôwb [nothing beneficial, no welfare]
| Greek | English | Parsing |
|---|---|---|
| אָמַ֣רְתְּ | you [fem] said | Verb, Qal, perfect second person feminine singular |
| לַֽ֭יהוָה | to Yahweh | Preposition, noun proper |
| אֲדֹנָ֣י | [are the] Lord | Noun proper |
| אָ֑תָּה | you | Pronoun |
| ט֝וֹבָתִ֗י | good my | Noun common feminine singular construct, suffix |
| בַּל־ | not | Particle |
| עָלֶֽיךָ׃ | [is] on you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I said to the LORD, “You are my Lord; apart from You I have no good thing.” |
| KJV | O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee; |
| ASV | O my soul, thou hast said unto Jehovah, Thou art my Lord: I have no good beyond thee. |
| YLT | Thou hast said to Jehovah, 'My Lord Thou [art];' My good [is] not for thine own sake; |
| WEB | My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.” |
| BBE | O my soul, you have said to the Lord, You are my Lord: I have no good but you. |
Translations agree on the meaning of the verse, emphasizing the psalmist's declaration to the LORD.
The sentence centers around the main declaration, with two subordinate phrases that clarify the psalmist's relationship with God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאָמַר
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 16:2
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 — A Declaration of Dependencegenerated
Psalm 16:2 shows the psalmist's heartfelt declaration to the LORD, recognizing Him as his Master and the source of all goodness. This verse is part of a larger reflection on the psalmist's trust in God, as seen in the preceding verse, Psalm 16:1, where he seeks refuge in God. The psalmist emphasizes the importance of God's presence in his life, which is echoed in the subsequent verses that speak of the joy and delight found in the company of the saints, as noted in Psalm 16:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 8:1 | O LORD, our Lord, how majestic is Your name in all the earth! You have set Your glory above the heavens. |
| 2 | Psalm 27:8 | My heart said, “Seek His face.” Your face, O LORD, I will seek. |
| 3 | Psalm 31:14 | But I trust in You, O LORD; I say, “You are my God.” |
| 4 | Psalm 89:26 | He will call to Me, ‘You are my Father, my God, the Rock of my salvation.’ |
| 5 | Psalm 91:2 | I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אָמַר, 'a.Martgenerated
The verb אָמַר (amar) means 'to say' or 'to speak', with a wide range of applications, including commands, promises, and thoughts. In this verse, it signifies a direct and personal communication from the psalmist to the LORD.
This perfect tense indicates a completed action, emphasizing the certainty and sincerity of the psalmist's declaration. The use of the second person feminine singular form here suggests a personal and intimate address to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אָמַ֣רְתְּ governs the sentence, with a direct address to the LORD as the subject. The structure is straightforward, with the psalmist's declaration followed by a predicate that emphasizes God's role in his life.
The sentence flows logically, presenting the speaker's assertion first, followed by an explanation of their relationship with God, highlighting the centrality of God's presence in the psalmist's understanding of goodness.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as εἶπα (eipa), which means 'I said'. This choice reflects a direct and personal communication, similar to the Hebrew, while maintaining the emphasis on the act of speaking.
The use of κυρίῳ for יְהֹוָה indicates a reverent address to God, aligning with the Hebrew's intent to honor the LORD as Master.
In plain words — the whole versegenerated
Psalm 16:2 expresses the psalmist's acknowledgment of the LORD as his Master and the source of all good. The psalmist declares that without God, he has no good thing, emphasizing the importance of God's presence in his life.
Frequently Asked Questionsgenerated
It indicates a personal relationship with God, recognizing His authority and sovereignty in the psalmist's life.
This reflects the belief that true goodness and welfare come only from God's presence and guidance.
It sets the tone for the psalm, establishing the psalmist's trust in God and the joy found in His presence.
We can learn the importance of recognizing God's role in our lives and the need for His presence to experience true goodness.
Reflection Questionsgenerated
- In what ways do I recognize God as my source of goodness?
- How can I cultivate a deeper relationship with God in my daily life?
- What does it mean for me to declare that God is my Lord?
- How can I share the importance of God's presence with others?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this psalm to illustrate the relationship between God and humanity. Their quotations highlight themes of dependence on God and the nature of true goodness.
Who has ever given him anything, since “from him, and through him and in him” are all things? The fount of life is that highest Good that bestows the substance of life on all, because it has life abiding in itself.Early Church Fathers on Psalms 16 →
God, the omnipotent, does not need our goods, nor do our virtuous acts contribute to the perfection of God, since increase is impossible to him.Early Church Fathers on Psalms 16 →
"I have said to the Lord, You are my God, for You require not my goods": for with my goods Thou dost not look to be made blessed.Early Church Fathers on Psalms 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 16:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[O my soul], thou hast said unto the Lord,.... Some take these to be the words of David speaking to the church, who had owned the Lord to be her Lord, and had declared what follows; others think they
Read John Gill on Psalms 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee; (O my soul), thou hast said unto the Lord - (Lamentations 3:24-25.) The Septuagint, Vulgate, and Syriac
Read Robert Jamieson on Psalms 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO my soul; which words are fitly understood; for it is manifest he speaks to one person of another. And it is usual with David to turn his speech to his soul, as 43:5. Thou hast said; thou hast ofttimes avowed and professed it, and dost still persist to do so. Thou art my Lord, by creation, and preservation, and otherwise; to whom I owe all service and obedience upon that account. My goodness; whatsoever piety, or virtue, or good. ness is in me, or is done by me. Extendeth not to thee, i.e. doth not add any thing to thy felicity; for thou dost not need me nor my service, nor art capable of any advantage from it. Or, is not for thee, as this word is used, , i.e. for thy use or benefit. Or…
Read Matthew Poole on Psalms 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 16:2 [O my soul], thou hast said unto the LORD, Thou [art] my Lord: my goodness [extendeth] not to thee;Ver. 2. O my soul, thou hast said unto the Lord] Or, I have said unto the Lord; and so I had rather read it, with Jerome and the Septuagint; because the letter Jod may be wanting in Amarti. See the like, Job 42:2 Ezekiel 16:59. David was here extra se abreptus, carried beyond himself, and so might easily speak short, and say Amart for Amarti; like as Moses, in a passion, said to God, At for Atta, Numbers 11:15, as not able to speak out. Amor Dei est ecstaticus, &c. Thou art my Lord] Heb. Thou my Lord, so the next words, My good not unto thee; all concise and abrupt, out of deepest…
Read John Trapp on Psalms 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Thou hast said.—The text of this passage is exceedingly corrupt. This appears (1) from the actual existence of various readings, (2) by the variations in the ancient versions, both from the Hebrew and each other. It will be best to take Psalms 16:2-3 together first. The consensus of the ancient versions in favour of the first person, “I said,” instead of “thou hast said” (the italicised words O my soul, are a mere gloss from the Chaldee), gives for Psalms 16:2 the plain and intelligible rendering I said to Jehovah, Thou art my Lord, I have no good besides thee. Psalms 16:3 also requires emendation, being quite unintelligible as it stands. The simplest device is to omit the conjunction…
Read Charles John Ellicott on Psalms 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Thou hast said unto the Lord, Thou art my Lord] Thou hast said ליהוה layhovah, to Jehovah, the supreme, self-existing, and eternal Being; Thou art my Lord, אדני אתה adonai attah, Thou art my prop, stay, or support. As the Messiah, or Son of God, Jesus derived his being and support from Jehovah; and the man Christ was supported by the eternal Divinity that dwelt within him, without which he could not have sustained the sufferings which he passed through, nor have made an atonement for the sin of the world; it is the suffering Messiah, or the Messiah in prospect of his sufferings, who here speaks. My goodness extendeth not to thee] There are almost endless explanations of this…
Read AdamClarke on Psalms 16 →CambridgeThe Cambridge Bible for Schools and Colleges2. The Massoretic Text reads thou (fem.) hast said, assuming that the poet holds colloquy with himself, and addresses his soul, as in Psalms 42:5; Lamentations 3:24 (a passage evidently based on this psalm). So the Targum. But an ellipse of O my soul cannot be grammatically justified; and R.V. is certainly right in reading I have said, with LXX, Vulg., Syr., Jer. Cp. Psalms 31:14; Psalms 91:2; Psalms 140:6. my Lord] The confession of Jehovah’s servant (cp. Psalms 35:23), in contrast to the self-asserting independence of Psa 12:4. R.V. marg. the Lord is possible, but less satisfactory. my goodness extendeth not to thee] Render with R.V., I have no good beyond thee. “Not merely is God the…
Read Cambridge on Psalms 16 →Albert Barnes1798–1870Barnes' Notes on the BibleO my soul, thou hast said unto the Lord - The words “O my soul” are not in the original. A literal rendering of the passage would be, “Thou hast said unto the Lord,” etc., leaving something to be supplied.
Read Albert Barnes on Psalms 16 →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
I said to the LORD, “You are my Lord; apart from You I have no good thing.”
My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.”
I said to the LORD, “You are my Lord; apart from You I have no good thing.”
I say to the Lord, “You are the Lord, my only source of well-being.”
Tyndale line
O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;
O my soul, thou hast said unto Jehovah, Thou art my Lord: I have no good beyond thee.
I have said unto the LORD, Thou art my Lord: I have no good beyond thee.
O my soul , thou hast said to the LORD, Thou art my LORD: my goodness extendeth not to thee;
O my soule, thou hast sayd vnto the Lord, Thou art my Lord: my weldoing extendeth not to thee,
Strictly literal
Thou [my soul] hast said to Jehovah, Thou art the Lord: my goodness [extendeth] not to thee; —
Thou hast said to Jehovah, 'My Lord Thou [art];' My good [is] not for thine own sake;
You have said to YHWH, “You [are] my Lord”; My goodness [is] not above You;
[O my soul], thou hast said unto the Lord, Thou art my Lord: my happiness is not without thee;
I say to Yahweh, “You are my Lord; my goodness is nothing apart from you.
From the Latin
Let my judgment come forth from thy countenance: let thy eyes behold the things that are equitable.
Simplified
I tell the Lord, “Apart from you Lord, I don't have anything that's good.”
O my soul, you have said to the Lord, You are my Lord: I have no good but you.
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 of Psalms 16:2 reads, "I said to the LORD, 'You are my Lord; apart from You I have no good thing.'" The Septuagint agrees with the Masoretic Text in terms of the overall meaning and content, as all seven words match in a word-by-word correspondence, although the word order and articles may differ due to the nature of the Greek language. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses.
אָמַ֣רְתְּ לַֽ֭יהוָה אֲדֹנָ֣י אָ֑תָּה ט֝וֹבָתִ֗י בַּל־ עָלֶֽיךָ׃
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 16:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
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)
Prep | N-proper — Preposition · noun properHR/Npt
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
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 | Suff — Preposition · suffixHR/Sp2ms