Psalms 45:1 — Word Study
WLCרָ֘חַ֤שׁ לִבִּ֨י׀ דָּ֘בָ֤ר ט֗וֹב אֹמֵ֣ר אָ֭נִי מַעֲשַׂ֣י לְמֶ֑לֶךְ לְ֝שׁוֹנִ֗י עֵ֤ט׀ סוֹפֵ֬ר מָהִֽיר׃
BSAFor the choirmasternâtsach To the tune ofʻal The Liliesshûwshan A Maskilmaskîyl of the sonsbên of KorahQôrach A loveyᵉdîyd songshîyr
| Greek | English | Parsing |
|---|---|---|
| רָ֘חַ֤שׁ | it is aroused | Verb, Qal, perfect third person masculine singular |
| לִבִּ֨י׀ | heart my | Noun common masculine singular construct, suffix |
| דָּ֘בָ֤ר | a word | Noun common, masculine singular absolute |
| ט֗וֹב | good | |
| אֹמֵ֣ר | [am] speaking | Verb, Qal, participle (active) masculine singular |
| אָ֭נִי | I | Pronoun |
| מַעֲשַׂ֣י | work my | Noun common masculine plural construct, suffix |
| לְמֶ֑לֶךְ | to [the] king | Preposition, noun common masculine singular absolute |
| לְ֝שׁוֹנִ֗י | tongue my | Noun common both singular construct, suffix |
| עֵ֤ט׀ | [is] a stylus of | Noun common, masculine singular construct |
| סוֹפֵ֬ר | a scribe | Noun common, masculine singular absolute |
| מָהִֽיר׃ | skilled |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer. |
| KJV | My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. |
| ASV | My heart overfloweth with a goodly matter; I speak the things which I have made touching the king: My tongue is the pen of a ready writer. |
| YLT | To the Overseer. — 'On the Lilies.' — By sons of Korah. — An Instruction. — A song of loves. My heart hath indited a good thing, I am telling my works to a king, My tongue [is] the pen of a speedy writer. |
| WEB | My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer. |
| BBE | My heart is flowing over with good things; my words are of that which I have made for a king; my tongue is the pen of a ready writer. |
Translations agree on the essence of the verse, with no significant differences noted.
The sentence features two main clauses with subordinate phrases, emphasizing the psalmist's emotional state and his action of reciting verses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֹרַח
verbלְ
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 45:1
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 Royal Psalmgenerated
Psalm 45:1 introduces a heartfelt expression of praise and admiration directed towards the king. The psalmist feels a stirring in his heart, prompting him to articulate his thoughts and emotions through poetry. This psalm is a celebration of the king's attributes and a reflection on the beauty of his reign, fitting within the context of royal literature in the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:1 | Save me, O God, for the waters are up to my neck. |
| 2 | Psalm 80:1 | Hear us, O Shepherd of Israel, who leads Joseph like a flock; You who sit enthroned between the cherubim, shine forth |
| 3 | Song of Solomon 1:1–2 | |
| 4 | Isaiah 5:1 | I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. |
| 5 | Ephesians 5:32 | This mystery is profound, but I am speaking about Christ and the church. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — רָחַשׁ, ra.Chashgenerated
The verb רָחַשׁ (rachash) is a Qal perfect form meaning 'to overflow' or 'to stir.' It conveys a sense of movement or gushing, often associated with water or emotions. In this context, it indicates the psalmist's heart is overflowing with thoughts worthy of expression.
This word captures the intensity of the psalmist's feelings as he prepares to speak. The use of this verb emphasizes the emotional depth and urgency behind the psalmist's desire to share his message.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which aligns closely with other translations like the KJV and ASV, all rendering the core meaning consistently.
Sentence Structuregenerated
The main verb רָחַשׁ governs the verse, indicating the psalmist's emotional state. The structure includes a noun phrase for the subject, a prepositional phrase indicating the theme, and a clause describing the act of speaking.
The word order emphasizes the psalmist's heart as the source of inspiration, followed by the action of reciting verses to the king.
Septuagint Backgroundgenerated
The Septuagint translates רָחַשׁ with the Greek word εἰς, which suggests a directional movement rather than a direct translation of emotional stirring. This choice indicates a broader interpretation of the psalmist's feelings.
The translation reflects a different nuance, focusing on the act of moving towards the king rather than the internal emotional overflow expressed in the Hebrew.
In plain words — the whole versegenerated
Psalm 45:1 expresses the psalmist's deep feelings as he prepares to share his thoughts with the king. His heart is full, and he is eager to recite his verses, indicating a moment of creativity and admiration.
Frequently Asked Questionsgenerated
It indicates that the psalmist is emotionally moved and inspired to express his thoughts and feelings through poetry.
The psalmist is celebrating the king's qualities and expressing admiration, which is common in royal psalms.
This metaphor highlights the skill and readiness of the psalmist to articulate his thoughts beautifully and effectively.
It sets the tone for the psalm, emphasizing the psalmist's admiration and the beauty of the king, which continues in the following verses.
Reflection Questionsgenerated
- What themes or messages do I feel inspired to express in my own life?
- How can I cultivate a heart that overflows with creativity and praise?
- In what ways can I share my thoughts and feelings with others effectively?
- What qualities do I admire in leaders or figures in my life, similar to the psalmist's admiration for the king?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to discuss themes of divinity and the nature of the Son, drawing from the text to support their theological arguments.
It seems right for me to add what I am accustomed to quote in every question that is debated about his Godhead, that reverent saying: “Who shall declare his generation?” … For such expressions are connected with mental imagery alone and…Early Church Fathers on Psalms 45 →
And how can he be made of things that are not, when the Father says, “My heart belched forth a good Word.”Early Church Fathers on Psalms 45 →
The Son lives by the Father, because he is the Son begotten of the Father; by the Father, because he is of one substance with the Father;Early Church Fathers on Psalms 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 45:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy heart is inditing a good matter,.... What is valuable and excellent, concerning the excellency of Christ's person, of his kingdom, of his love to the church, and of the church itself; what is
Read John Gill on Psalms 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. Psalms 45:1-17 -A praise-song to the King on His marriage.
Read Robert Jamieson on Psalms 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 45 THE The subject matter of this Psalm is by the consent both of Jewish and Christian, ancient and modern, interpreters agreed to be the Messias, and his marriage with the church of God; of which it treats either, 1. Remotely, under the type of Solomon and his marriage with Pharaoh’ s daughter, of which it is to be primarily and literally understood, and then immediately and ultimately of Christ. Or rather, 2. Immediately and directly; although the words be so ordered, that they carry a manifest allusion either to that or some other royal marriage; which seems more than probable from the following arguments: 1. From the great congruity of the matter and style of this Psalm with that…
Read Matthew Poole on Psalms 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:1 « To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. » My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer.Upon Shoshannim] The name of an instrument with six strings, saith Kimchi. Or, concerning the lilies, Son 2:1-2, that is, the Messiah and his people, saith Kabuenaki. The city Shushan had its name from lilies there plentifully growing; as Rhodes from roses, Florence from flowers, &c. Maschil] It is not said, as elsewhere, of David; and yet some will have him to have been the penman, others Solomon, epitomizing his Book of Canticles; with which indeed it…
Read John Trapp on Psalms 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Inditing.—A most unhappy rendering of a word, which, though only used here, must, from the meaning of its derivative (a “pot,” or “cauldron”), have something to do with a liquid, and means either to “boil over” or to “bubble up.” The LXX. and Vulg. have apparently thought of the bursting out of a fountain: eructavit. Symmachus has, “been set in motion.” The “spring,” or “fountain,” is a common emblem of inspired fancy:— “Ancient founts of inspiration well through all my fancy yet.” : Locksley Hall.A good matter.—That is, a theme worthy a poet’s song. Luther: “A fine song.” I speak of the things which I have made touching the king.—This rendering follows the LXX., Vulg., and most of the…
Read Charles John Ellicott on Psalms 45 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XLV The contents of this Psalm are generally summed up thus: The majesty and grace of Christ's kingdom; or an epithalamium of Jesus Christ and the Christian Church; the duty of this Church, and its privileges. The Psalm contains a magnificent description of the beauty, ornaments, valour, justice, and truth of the Divine Bridegroom; the beauty, magnificence, and riches of the bride, who was to become mother of a numerous and powerful posterity. The preamble is found in the title and verse 1. The description and character of the Bridegroom, 2-9. The address to the bride by her companions, 10-15. A prediction of her numerous and glorious descendants, 16, 17. NOTES ON PSALM XLV The title…
Read AdamClarke on Psalms 45 →CambridgeThe Cambridge Bible for Schools and Colleges1. Introduction and dedication. My heart &c.] Better, My heart bubbleth over with goodly words. The nobility of his subject inspires him with an impulse which will not be restrained. I speak of the things &c.] Better, I speak the things which I have made (i. e. composed, cp. Old Eng. maker = poet) touching a king. The absence of the article (a king) lays stress upon the dignity rather than upon the personality of the subject of the Ps.; one who is a king and of no lower rank. The punctuation of the Massoretic Text points to a slightly different rendering: I am about to speak; my work is for (or, touching) a king. the pen of a ready writer] Prompt to express and record the thoughts with…
Read Cambridge on Psalms 45 →Albert Barnes1798–1870Barnes' Notes on the BibleMy heart is inditing - That is, I am engaged in inditing a good matter; though implying at the same time that it was a work of the heart - a work in which the heart was engaged.
Read Albert Barnes on Psalms 45 →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
My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer.
My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.
For the choirmaster. To the tune of “The Lilies.” A Maskil of the sons of Korah. A love song. My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer.
My heart is stirred by a beautiful song. I say, “I have composed this special song for the king; my tongue is as skilled as the stylus of an experienced scribe.”
Tyndale line
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.
My heart overfloweth with a goodly matter; I speak the things which I have made touching the king: My tongue is the pen of a ready writer.
My heart overfloweth with a goodly matter: I speak the things which I have made touching the king: my tongue is the pen of a ready writer.
To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. My heart is inditing a good matter: I speak of the things which I have made concerning the king: my tongue is the pen of a ready writer.
To him that excelleth on Shoshannim a song of love to give instruction, committed to the sonnes of Korah. Mine heart will vtter forth a good matter: I wil intreat in my workes of the King: my tongue is as the pen of a swift writer.
Strictly literal
My heart is welling forth [with] a good matter: I say what I have composed touching the king. My tongue is the pen of a ready writer.
To the Overseer. — 'On the Lilies.' — By sons of Korah. — An Instruction. — A song of loves. My heart hath indited a good thing, I am telling my works to a king, My tongue [is] the pen of a speedy writer.
TO THE OVERSEER. [SET] ON “LILIES.” AN INSTRUCTION OF THE SONS OF KORAH. A SONG OF LOVES. My heart has stirred a good word, || I am telling my works to the King, || My tongue [is] the pen of a speedy writer.
“To the chief musician upon Shoshannim, by the sons of Korach, a Maskil, a song of love.” (45:2) My heart swelleth with a good speech; I say, “My works shall be for the king:” my tongue is the pen of a ready writer.
My heart overflows on a good subject; I will read aloud the words I have composed about the king; my tongue is the pen of a ready writer.
From the Latin
Unto the end, for the sons of Core, for the hidden.
Simplified
I am moved to write about this wonderful subject. Let me share what I have written for the king. What I say comes from the pen of a skilled author.
My heart is flowing over with good things; my words are of that which I have made for a king; my tongue is the pen of a ready writer.
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 show some agreement in the overall structure, but the Septuagint's translation diverges in word order and specific word choices, reflecting a different interpretative approach.
רָ֘חַ֤שׁ לִבִּ֨י׀ דָּ֘בָ֤ר ט֗וֹב אֹמֵ֣ר אָ֭נִי מַעֲשַׂ֣י לְמֶ֑לֶךְ לְ֝שׁוֹנִ֗י עֵ֤ט׀ סוֹפֵ֬ר מָהִֽיר׃
8 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 45:1
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.
רָחַשׁ (rachash) is a primitive root meaning to overflow or to keep moving and stir. It is used in various contexts, including a specific reference in Psalm 45:2. The entries suggest a focus on the idea of movement or gushing.
רָחַשׁ vb. keep moving, stir;—ψ 45:2
ref
H7370 רָחַשׁ
7370 rachash raw-khash'
a primitive root; to gush:--indite.
רָחַשׁ (ra.chash) — to overflow.
(Qal) to keep moving, stir
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
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
HAamsa — HAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
HNcbsc/Sp1bs — Noun common both singular construct · suffixHNcbsc/Sp1bs
עֵט (et) refers to a stylus or pen, specifically an iron stylus with a diamond tip for writing on stone or metal, as well as a reed pen used on a roll. It is derived from a root meaning to swoop or make a side-long stroke. The entries consistently focus on its use as a writing instrument.
H5842 עֵט
5842 `et ate
from 5860 (contracted) in the sense of swooping, i.e.
side-long stroke; a stylus or marking stick:--pen.
see HEBREW for 05860
עֵט (et) — stylus.
1) stylus
1a) iron stylus with diamond tip used to write on stone or metal
1b) reed pen used on a roll
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
In the earlier Hebrew writings, was one skilled in writing and accounts, Ex 5:6 Jud 5:14 Jer 52:25; the person who communicated to the people the commands of the king, like the modern Secretary of State, 2Sa 8:17 20:25. In the later times of the Old Testament, especially after the captivity, and in the New Testament, a scribe is a person skilled in the Jewish law, a teacher or interpreter of the law. So Ezra was "a ready scribe in the laws of Moses," Ezr 7:6 1Ch 27:32. The scribes of the New Testament were a class of men educated for the purpose of preserving and…
מָהִיר (mahiyr) means quick, prompt, ready, or skilled. It is derived from a root that suggests swiftness and diligence. The entries consistently emphasize its connotations of speed and skillfulness, with no significant disagreement among the lexicons.
מָהִיר adj. quick, prompt, ready, skilled
base
H4106 מָהִיר quick, prompt, ready, skilled
4106 mahiyr maw-here'
or mahir {maw-here'}; from 4116; quick; hence,
skilful:--diligent, hasty, ready.
see HEBREW for 04116
מָהִיר (ma.hir) — quick.
quick, prompt, skilled, ready
HAamsa — HAamsa