Psalms 19:13 — Word Study
WLCגַּ֤ם מִזֵּדִ֨ים׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ אַֽל־ יִמְשְׁלוּ־ בִ֣י אָ֣ז אֵיתָ֑ם וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃
BSAand cleansednâqâh [made clean, purified]
| Greek | English | Parsing |
|---|---|---|
| גַּ֤ם | also | Adverb |
| מִזֵּדִ֨ים׀ | from presumptuous [sins] | Preposition |
| חֲשֹׂ֬ךְ | keep back | Verb, Qal, imperative second person masculine singular |
| עַבְדֶּ֗ךָ | servant your | Noun common masculine singular construct, suffix |
| אַֽל־ | may not | Particle |
| יִמְשְׁלוּ־ | they rule | Verb, Qal, jussive third person masculine plural |
| בִ֣י | over me | Preposition, suffix |
| אָ֣ז | then | Adverb |
| אֵיתָ֑ם | I will be blameless | Verb, Qal, imperfect first person common singular |
| וְ֝נִקֵּ֗יתִי | and I will be acquitted | Verb, Piel, sequential perfect first person common singular |
| מִפֶּ֥שַֽׁע | from transgression | Preposition, noun common masculine singular absolute |
| רָֽב׃ | great |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Keep Your servant also from willful sins; may they not rule over me. Then I will be blameless and cleansed of great transgression. |
| KJV | Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. |
| ASV | Keep back thy servant also from presumptuous sins; Let them not have dominion over me: Then shall I be upright, And I shall be clear from great transgression. |
| YLT | Also — from presumptuous ones keep back Thy servant, Let them not rule over me, Then am I perfect, And declared innocent of much transgression, |
| WEB | Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I will be upright. I will be blameless and innocent of great transgression. |
| BBE | Keep your servant back from sins of pride; let them not have rule over me: then will I be upright and free from great sin. |
The translations agree on the request for God to keep back willful sins, reflecting the psalmist's plea for divine help.
The main verb leads the request, followed by a jussive clause expressing the desire for control and a concluding clause that states the psalmist's hope for being blameless.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִן
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 19:13
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 Puritygenerated
Psalms 19:13 is part of a prayer where the psalmist seeks God's help in avoiding sins that are deliberate and presumptuous. This plea follows a recognition of God's laws and the need for purity, as seen in the preceding verses. The psalmist acknowledges the importance of being cleansed from hidden faults and desires to remain blameless before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 20:6 | Then God said to Abimelech in the dream, “Yes, I know that you did this with a clear conscience, and so I have kept you from sinning against Me. That is why I did not let you touch her. |
| 2 | 1 Samuel 25:32–34 | Then David said to Abigail, “Blessed be the LORD, the God of Israel, who sent you to meet me this day! |
| 3 | Exodus 21:14 | But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death. |
| 4 | Numbers 15:30–31 | But the person who sins defiantly, whether a native or foreigner, blasphemes the LORD. That person shall be cut off from among his people. |
| 5 | Deuteronomy 17:12–13 | But the man who acts presumptuously, refusing to listen either to the priest who stands there to serve the LORD your God, or to the judge, must be put to death. You must purge the evil from Israel. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חֲשֹׂ֬ךְ, cha.Sokhgenerated
The verb חָשַׂךְ (chasak) means to withhold or restrain. It is an imperative form, indicating a request or command directed to God, asking Him to keep the psalmist away from willful sins. This word carries the nuance of actively preventing something from happening, which emphasizes the psalmist's reliance on God for moral strength.
In this context, the psalmist is not merely asking for protection but is expressing a deep awareness of the potential dangers of sin. The request is for God's intervention to ensure that these sins do not gain control over him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses keep back for חֲשֹׂ֬ךְ.
Sentence Structuregenerated
The main verb in the verse is חֲשֹׂ֬ךְ (keep back), which governs the entire request. The structure includes several phrases: a prepositional phrase indicating the source of the sins, a jussive clause expressing the desire for these sins not to rule, and a concluding clause that states the psalmist's hope for being blameless.
The Hebrew word order places emphasis on the imperative verb first, highlighting the urgency of the psalmist's request.
Septuagint Backgroundgenerated
The Septuagint translates חֲשֹׂ֬ךְ as συνήσει, which means to understand or discern. This choice reflects a broader interpretation, suggesting that the psalmist seeks not only protection but also insight into the nature of his sins.
This rendering indicates a shift from a direct plea for restraint to a request for wisdom in recognizing and avoiding sin.
In plain words — the whole versegenerated
Psalms 19:13 is a prayer where the psalmist asks God to protect him from willful sins that could take control of his life. He desires to be blameless and cleansed from serious wrongdoing, emphasizing his reliance on God's help for moral integrity.
Frequently Asked Questionsgenerated
Willful sins refer to deliberate actions that go against God's commands, indicating a conscious choice to disobey.
Being blameless reflects a desire for moral integrity and a right standing before God, important themes in the psalmist's relationship with the divine.
We can ask God for help in avoiding deliberate sins and strive for purity in our actions and thoughts, recognizing our dependence on His guidance.
This request highlights the psalmist's understanding of human weakness and the need for divine intervention to maintain a righteous life.
Reflection Questionsgenerated
- What are some willful sins I need to be aware of in my own life?
- How can I seek God's help to avoid these sins?
- In what ways can I strive to be blameless in my actions and thoughts?
- How does understanding my dependence on God change my approach to sin?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, reference this verse to discuss themes of hidden faults and the need for divine cleansing.
"Cleanse me, O Lord, from my secret faults." From the lusts which lie hidden in me, cleanse me, O Lord. "And from the" faults "of others preserve Your servant" [Psalms 19:13].Early Church Fathers on Psalms 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 19:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKeep back thy servant also from presumptuous [sins],.... Some understand these words of persons: the Septuagint, and the versions that follow that, render it "from strangers": such who are strangers
Read John Gill on Psalms 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKeep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Presumptuous (sins).
Read Robert Jamieson on Psalms 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKeep back, or restrain, or withdraw; which word is emphatical, and signifies man’ s natural and great proneness even to the worst of sins, and the necessity of God’ s grace, as a bridle, to keep men from rushing upon them. Having begged pardon for his former errors, he now begs grace to keep him from relapses for the time to come. From presumptuous sins; from known and evident sins, such as are committed against knowledge and deliberation with design, and resolution, and eagerness, with resistance against the checks of conscience, and the motions of God’ s Spirit, and with contempt both of God’ s commands and judgments, and so with pride and insolency, which this word signifies. See . And…
Read Matthew Poole on Psalms 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 19:13 Keep back thy servant also from presumptuous [sins]; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.Ver. 13. Keep back thy servant also from presumptuous sins] Heb. Withdraw, inhibit, for we are naturally prone to the worst of sins, even the best of us, and to lie buried with the world in a bog of wickedness, adding rebellion to sin, and doing wickedly with both hands earnestly, unless God rein us in, and restrain us from such enormities. Pray we therefore as here, Etiam a superbiis contine servum tuum (Midrash Tillin. in Psalms 19:13). David’ s murdering Uriah was a sin of this sort. The Rabbis here observe how…
Read John Trapp on Psalms 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Presumptuous sin.—The Heb., from root meaning to “boil up” or “over,” is properly masculine, and always elsewhere means proud or arrogant men. (So Symmachus and Aquila.) Hence here explain, “Keep thy servant from the companionship of arrogant men, so that they may not get dominion over me, and lead me away from thy Law.” The great transgression.—Rather, a great transgression, though even without the article it is possible the particular sin of idolatry is intended.
Read Charles John Ellicott on Psalms 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. From presumptuous sins] Sins committed not through frailty or surprise, but those which are the offspring of thought, purpose, and deliberation. Sins against judgment, light, and conscience. The words might be translated, Preserve thy servant also from the proud; from tyrannical governors, i.e., from evil spirits. - Bishop Horsley. So most of the versions understand the place. Let them not have dominion over me] Let me never be brought into a habit of sinning. He who sins presumptuously will soon be hardened through the deceitfulness of sin. Then shall I be upright] Let me be preserved from all the evil that the craft and malice of the devil or man work against me, then shall I…
Read AdamClarke on Psalms 19 →
CambridgeThe Cambridge Bible for Schools and Colleges13. For sins committed ‘in error,’ (A.V. through ignorance) and for ‘hidden’ offences, the ceremonial law provided an atonement (Leviticus 4:1 ff., Leviticus 4:13 ff; Leviticus 5:2 ff.; Numbers 15:22 ff.); but for sins committed ‘with a high hand,’ in a spirit of proud defiance, there was no atonement (Numbers 15:30-31). From such presumptuous sins he prays to be restrained, as David was once restrained from a desperate act of revenge (1 Samuel 25:39). Such sins soon become a man’s masters, and he becomes their slave (John 8:34). They rule over him, instead of his ruling over them (Genesis 4:7). For presumptuous, lit. proud, cp. presumptuously, lit. in pride, Exodus 21:14; Deuteronomy…
Read Cambridge on Psalms 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleKeep back thy servant also - Restrain thy servant; or, do not suffer him to commit those sins.
Read Albert Barnes on Psalms 19 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Keep Your servant also from willful sins; may they not rule over me. Then I will be blameless and cleansed of great transgression.
Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I will be upright. I will be blameless and innocent of great transgression.
Keep Your servant also from willful sins; may they not rule over me. Then I will be blameless and cleansed of great transgression.
Moreover, keep me from committing flagrant sins; do not allow such sins to control me. Then I will be blameless, and innocent of blatant rebellion.
Tyndale line
Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
Keep back thy servant also from presumptuous sins; Let them not have dominion over me: Then shall I be upright, And I shall be clear from great transgression.
Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be perfect, and I shall be clear from great transgression.
Keep back thy servant also from presumptuous sins ; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
Keepe thy seruant also from presumptuous sinnes: let them not reigne ouer me: so shall I be vpright, and made cleane from much wickednes.
Strictly literal
Keep back thy servant also from presumptuous [sins]; let them not have dominion over me: then shall I be perfect, and I shall be innocent from great transgression.
Also — from presumptuous ones keep back Thy servant, Let them not rule over me, Then am I perfect, And declared innocent of much transgression,
Also—keep back Your servant from presumptuous ones, || Do not let them rule over me, || Then I am perfect, || And declared innocent of much transgression.
(19:14) Also from presumptuous [sins] withhold thy servant; let them not have dominion over me: then shall I be blameless, and I shall be clear from any great transgression.
Keep your servant also from arrogant sins; let them not rule over me. Then I will be perfect, and I will be innocent from many transgressions.
Simplified
Don't let your servant commit deliberate sins. Don't let them rule over me. Then I will be without fault, innocent of such rebellion.
Keep your servant back from sins of pride; let them not have rule over me: then will I be upright and free from great 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 provides the full Hebrew verse, while the Septuagint matches only 4 of the 12 words, indicating a significant divergence in translation. The Septuagint's word order and phrasing differ from the Hebrew, showing a different interpretative approach.
גַּ֤ם מִזֵּדִ֨ים׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ אַֽל־ יִמְשְׁלוּ־ בִ֣י אָ֣ז אֵיתָ֑ם וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃
4 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 19:13
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
זֵד (zed) refers to a quality of arrogance or insolence, describing someone who is presumptuous or proud. The term can function as both an adjective and a noun, indicating arrogant individuals collectively. It is derived from a root meaning to be arrogant, and its usage is consistent across various lexicons.
זֵד adj. insolent, presumptious
base
H2086 זֵד insolent, presumptious
2086 zed zade'
from 2102; arrogant:--presumptuous, proud.
see HEBREW for 02102
זֵד (zed) — arrogant.
1) arrogant, proud, insolent, presumptuous
1a) the arrogant ones (as n coll pl)
1b) presumptuous (as adj)
HR/Aampa — PrepositionHR/Aampa
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
HVqj3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
HD — AdverbHD
תָּמַם (tamam) is a Hebrew verb meaning to be complete or finished. It encompasses a range of meanings, including to accomplish, cease, be consumed, or be sound and upright. The word can be used in various forms, such as Qal, Hiphil, and Hithpael, indicating different nuances of completion or integrity.
[תָּמַם], תַּם vb. be complete, finished
Qal
be finished, completed
be finished, come to an end, cease
be complete, of number
be consumed, exhausted, spent
be finished, consumed, destroyed
be complete, sound, unimpaired
twice, very strangely
Hiph.
finish, complete, perfect, a matter
finish, cease doing a thing
complete, sum up
destroy uncleanness
causative: make sound thy ways.
Hithp. deal in integrity with
base
H8552 [תָּמַם], תַּם be complete, finished
8552 tamam taw-mam'
a primitive root; to complete, in a good or a bad sense,
literal, or figurative, transitive or intransitive (as
follows):--accomplish, cease, be clean (pass-)ed, consume,
have done, (come to an, have an, make an) end, fail, come to
the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
תָּמַם (ta.mam) — to finish.
1) to be complete, be finished, be at an end
1a) (Qal)
1a1) to be finished, be completed
1a1a) completely, wholly, entirely (as auxiliary with verb)
1a2) to be finished, come to an end, cease
1a3) to be complete (of number)
1a4) to be consumed, be exhausted, be spent
1a5) to be finished, be consumed, be destroyed
1a6) to be complete, be sound, be unimpaired, be upright (ethically)
1a7) to complete, finish
1a8) to be completely crossed over
1b) (Niphal) to be consumed
1c) (Hiphil)
1c1) to finish, complete, perfect
1c2) to finish, cease doing, leave off doing
1c3) to complete, sum up, make whole
1c4) to destroy (uncleanness)
1c5) to make sound
1d) (Hithpael) to deal in integrity, act uprightly
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
נָקָה (naqah) is a Hebrew verb meaning to be clean or free from guilt, and it can also imply being empty or desolate. The entries indicate that it encompasses a range of meanings, including acquitting someone of guilt, being exempt from punishment, and being purged or cleaned out. The lexicons suggest various nuances, but they consistently focus on themes of innocence and cleanliness.
[נָקָה] vb. be empty(?), clean
Qal Inf. Abs.
Niph.
be cleaned out
be clean, free from guilt, innocent
be free, exempt from punishment
free, exempt from obligation
Pi.
hold innocent, acquit
leave unpunished
base
H5352 נָקָה be empty(?), clean .Inf. Abs.
. . be cleaned out
. be clean, free from guilt, innocent
. be free, exempt from punishment
. free, exempt from obligation
. . hold innocent, acquit
. leave unpunished
5352 naqah naw-kaw'
a primitive root; to be (or make) clean (literally or
figuratively); by implication (in an adverse sense) to be
bare, i.e. extirpated:--acquit X at all, X altogether, be
blameless, cleanse, (be) clear(-ing), cut off, be desolate, be
free, be (hold) guiltless, be (hold) innocent, X by no means,
be quit, be (leave) unpunished, X utterly, X wholly.
נָקָה (na.qah) — to clear.
1) to be empty, be clear, be pure, be free, be innocent, be desolate, be cut off
1a) (Qal) to be empty, be clean, be pure
1b) (Niphal)
1b1) to be cleaned out, be purged out
1b2) to be clean, be free from guilt, be innocent
1b3) to be free, be exempt from punishment
1b4) to be free, be exempt from obligation
1c) (Piel)
1c1) to hold innocent, acquit
1c2) to leave unpunished
V-Piel-Impv-2ms | Suff — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
HAamsa — HAamsa
