Psalms 17:3 — Word Study
WLCבָּ֘חַ֤נְתָּ לִבִּ֨י׀ פָּ֘קַ֤דְתָּ לַּ֗יְלָה צְרַפְתַּ֥נִי בַל־ תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־ יַעֲבָר־ פִּֽי׃
BSAYou have triedbâchan■ [examined, tested] my heartlêb [the seat of feelings, will, and intellect] You have visitedpâqad■ [overseen, reckoned with] [me] in the nightlayil [a time of darkness, adversity] You have tested metsâraph■ [proven, refined] and foundmâtsâʼ▸ no [evil]bal [nothing, no wickedness] I have resolvedzâmam■ [purposed, determined] notbal to sinʻâbar▸ [transgress, offend] with my mouthpeh [lips, words]
| Greek | English | Parsing |
|---|---|---|
| בָּ֘חַ֤נְתָּ | you have tested | Verb, Qal, perfect second person masculine singular |
| לִבִּ֨י׀ | heart my | Noun common masculine singular construct, suffix |
| פָּ֘קַ֤דְתָּ | you have visited | Verb, Qal, perfect second person masculine singular |
| לַּ֗יְלָה | night | Noun common, masculine singular absolute |
| צְרַפְתַּ֥נִי | you have tested me | Verb qal perfect second person masculine singular, suffix |
| בַל־ | not | Particle |
| תִּמְצָ֑א | you will find | Verb, Qal, imperfect second person masculine singular |
| זַ֝מֹּתִ֗י | I have resolved | Verb, Qal, perfect first person common singular |
| בַּל־ | not | Particle |
| יַעֲבָר־ | it will transgress | Verb, Qal, imperfect third person masculine singular |
| פִּֽי׃ | mouth my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth. |
| KJV | Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. |
| ASV | Thou hast proved my heart; thou hast visited me in the night; Thou hast tried me, and findest nothing; I am purposed that my mouth shall not transgress. |
| YLT | Thou hast proved my heart, Thou hast inspected by night, Thou hast tried me, Thou findest nothing; My thoughts pass not over my mouth. |
| WEB | You have proved my heart. You have visited me in the night. You have tried me, and found nothing. I have resolved that my mouth shall not disobey. |
| BBE | You have put my heart to the test, searching me in the night; you have put me to the test and seen no evil purpose in me; I will keep my mouth from sin. |
Where they part company is בָּ֘חַ֤נְתָּ — see How Translations Differ.
The sentence presents a series of actions by God followed by the psalmist's commitment, illustrating a relationship between divine scrutiny and human resolve.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּחַן
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 17:3
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 Prayer for Vindicationgenerated
Psalms 17:3 is part of a plea for justice where the psalmist asks for vindication from God. He reflects on the trials he faces and asserts his integrity, indicating that he has remained faithful and untainted by evil. This passage emphasizes the relationship between divine scrutiny and human accountability, as the psalmist seeks assurance of his righteousness before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 11:5 | The LORD tests the righteous and the wicked; His soul hates the lover of violence. |
| 2 | Psalm 26:2 | Test me, O LORD, and try me; examine my heart and mind. |
| 3 | Psalm 66:10 | For You, O God, have tested us; You have refined us like silver. |
| 4 | Psalm 139:1 | O LORD, You have searched me and known me. |
| 5 | Job 23:10 | Yet He knows the way I have taken; when He has tested me, I will come forth as gold. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — בָּ֘חַ֤נְתָּ, ba.Chan.tagenerated
The verb בָּחַן (bachan) means to test or examine, often used in contexts involving scrutiny of character or quality. It appears in various forms, including the Qal stem, which indicates a simple action of testing.
This word is significant in the context of the psalmist's plea, as it conveys the idea of God closely examining the heart, akin to refining precious metals. The psalmist expresses confidence that, upon examination, no evil will be found.
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 of the verse is בָּ֘חַ֤נְתָּ, you have tested, which governs the entire clause. The structure is straightforward, with a series of actions attributed to God, followed by the psalmist's response.
The sentence flows from God's actions to the psalmist's declarations, highlighting a cause-and-effect relationship where divine scrutiny leads to personal resolve.
Septuagint Backgroundgenerated
In the Septuagint, בָּ֘חַ֤נְתָּ is rendered as ἐδοκίμασας (edokimasas), which carries the connotation of proving or testing. This choice emphasizes the thoroughness of the examination.
This translation aligns with the original Hebrew meaning but may suggest a more formal or rigorous testing process than the Hebrew term implies.
In plain words — the whole versegenerated
Psalms 17:3 expresses the psalmist's confidence in God's examination of his heart. He states that God has tested him and found no evil, affirming his commitment to not sin with his words. This highlights the importance of integrity and the desire for divine vindication.
Frequently Asked Questionsgenerated
It means that God has examined the psalmist's inner thoughts and intentions, ensuring that they align with righteousness, as reflected in Psalm 26:2.
The night symbolizes a time of darkness and potential danger, indicating that God's oversight is crucial even in difficult times, as suggested in Psalm 139:1.
This reflects the psalmist's commitment to integrity and self-control, emphasizing the power of words and the importance of guarding one's speech, as seen in Proverbs 21:23.
The psalmist's plea for vindication is rooted in his confidence that he has remained faithful, suggesting that God will act justly on behalf of those who uphold righteousness.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's examination and guidance?
- How can I ensure that my words reflect my commitment to integrity?
- What does it mean for me to resolve not to sin with my mouth in my daily interactions?
- How can I trust in God's justice when facing trials or accusations?
The early church on this verse — how the Fathers read it
Early commentators like Eusebius and Augustine refer to this verse, discussing themes of purity and divine scrutiny in relation to the psalmist's integrity.
Who can with confidence say, “I am pure from sins”? Christ alone is truly and properly able to say these words.… When gold is tested by fire, it remains pure and shining.Early Church Fathers on Psalms 17 →
"You have proved and visited Mine heart in the night-season" [Psalms 17:3]. For this Mine heart has been proved by the visitation of tribulation.Early Church Fathers on Psalms 17 →
Even before I make the request, my predicament does not escape you, nor are you ignorant of all the designs in my heart that I experience in the night and ponder by day.Early Church Fathers on Psalms 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 17:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast proved mine heart,.... This properly belongs to God, who is the searcher of the heart and reins, and is desired by all good men; and though God has no need to make use of any means to know
Read John Gill on Psalms 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.
Read Robert Jamieson on Psalms 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleProved, or searched, or tried it, by many and sore temptations and afflictions, whereby the sincerity or hypocrisy of men’ s hearts are easily and commonly discovered, and especially by thy all-seeing eye. And that is my great comfort, that thou art witness of my innocency. Thou hast visited me; thou hast made an inspection and inquiry into my heart. In the night; either, 1. Metaphorically, i.e. in the time of trouble. Or, 2. Properly; when men’ s minds being freed from the encumbrance and distraction of business, and from the presence and society of men, (which either lays a restraint upon them, or tempts them to use dissimulation,) do act most vigorously and freely, either upon good or…
Read Matthew Poole on Psalms 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 17:3 Thou hast proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my mouth shall not transgress.Ver. 3. Thou hast proved my heart] And knowest me to be no dissembler and traitor, as they wrongfully charge me, while they muse as they use. Thou hast visited me in the night] In which God is wont to stir up and inmind men of his will, Job 4:13-14, as being all gathered within themselves; and when the darkness doth unmask them of worldly dissimulation. Thou hast tried me] As metallaries do their gold and silver. And shall find nothing] Heb. hast not found, èåí deficit, saith Aben Ezra; no blot or blemish, that is, not…
Read John Trapp on Psalms 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In the night (as Psalms 16:7).—The time of calm reflection and self-examination. Some, however, taking this verse in connection with Psalms 17:15, think the poem was composed at night. I am purposed.—The Hebrew word presents a difficulty. It is better to take it as a noun—counsels, and here, as generally, evil counsels—and join it to the preceding, not (as in the Authorised Version) the following words. “Thou hast proved my heart, Thou hast visited me in the night, Thou hast found no malice in me, My mouth doth not transgress, or It (malice) doth not pass my mouth.” “I offend”—that is, “neither in thought nor word.” The LXX., Vulg., Syr., Chald., and Arab. versions support this…
Read Charles John Ellicott on Psalms 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thou hast proved mine heart] Thou well knowest whether there be any evil way in me. Thou hast given me to see many and sore trials; and yet, through thy mercy, I have preserved my integrity both to thee and to my king. Thou hast seen me in my most secret retirements, and knowest whether I have plotted mischief against him who now wishes to take away my life. Thou hast tried me] צרפתני tseraphtani; Thou hast put me to the test, as they do metals, in order to detect their alloy, and to purify them: well expressed by the Vulgate, Igne me examinasti, "Thou hast tried me by fire;" and well paraphrased in my old Psalter, - Thu examynd me the lykkenyng of the fournas, that purges metal…
Read AdamClarke on Psalms 17 →CambridgeThe Cambridge Bible for Schools and Colleges3–5. The bold language of a good conscience. See Introd. p. lxxxvii. Cp. Acts 23:1; Acts 24:16.
Read Cambridge on Psalms 17 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast proved mine heart - In this verse he refers to his own character and life in the matter under consideration, or the consciousness of his own innocence in respect to his fellow-men who are persecuting and opposing him.
Read Albert Barnes on Psalms 17 →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
You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth.
You have proved my heart. You have visited me in the night. You have tried me, and found nothing. I have resolved that my mouth shall not disobey.
You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth.
You have scrutinized my inner motives; you have examined me during the night. You have carefully evaluated me, but you find no sin. I am determined I will say nothing sinful.
Tyndale line
Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.
Thou hast proved my heart; thou hast visited me in the night; Thou hast tried me, and findest nothing; I am purposed that my mouth shall not transgress.
Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and findest nothing; I am purposed that my mouth shall not transgress.
Thou hast proved my heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I have purposed that my mouth shall not transgress.
Thou hast prooued and visited mine heart in the night: thou hast tryed me, and foundest nothing: for I was purposed that my mouth should not offend.
Strictly literal
Thou hast proved my heart, thou hast visited me by night; thou hast tried me, thou hast found nothing: my thought goeth not beyond my word.
Thou hast proved my heart, Thou hast inspected by night, Thou hast tried me, Thou findest nothing; My thoughts pass not over my mouth.
You have proved my heart, || You have inspected by night, || You have tried me, You find nothing; My thoughts do not pass over my mouth.
Thou hast proved my heart; thou hast thought of me in the night; thou hast refined me—thou couldst find nothing: my purpose doth not pass beyond [the words of] my mouth.
If you test my heart, if you come to me in the night, you will purify me and will not find any evil plans; my mouth will not transgress.
From the Latin
The Lord is my firmament, my refuge, and my deliverer. My God is my helper, and in him will I put my trust. My protector and the horn of my salvation, and my support.
Simplified
You have observed my thoughts, you have visited me at night, you have examined me—and you have found nothing wrong. I promised myself I wouldn't say anything I shouldn't.
You have put my heart to the test, searching me in the night; you have put me to the test and seen no evil purpose in me; I will keep my mouth from sin.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with nine out of eleven words matching. However, the Septuagint's word order and specific articles differ from the Hebrew text.
בָּ֘חַ֤נְתָּ לִבִּ֨י׀ פָּ֘קַ֤דְתָּ לַּ֗יְלָה צְרַפְתַּ֥נִי בַל־ תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־ יַעֲבָר־ פִּֽי׃
9 of the 11 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 17:3
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.
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/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
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
זָמַם (zamam) is a Hebrew verb meaning to plan or devise, often with a negative connotation. It encompasses actions like considering, plotting, and imagining, particularly in the context of evil intent. The entries highlight its use in the Old Testament to denote harmful planning.
זָמַם vb. consider, purpose, devise
base
H2161 זָמַם consider, purpose, devise
2161 zamam zaw-mam'
a primitive root; to plan, usually in a bad sense:--consider,
devise, imagine, plot, purpose, think (evil).
זָמַם (za.mam) — to plan.
1) to have a thought, devise, plan, consider, purpose
1a) (Qal)
1a1) to consider, fix thought upon
1a2) to purpose, devise
1a3) to plot (of evil intent)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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 עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs