Psalms 49:18 — Word Study
WLCכִּֽי־ נַ֭פְשׁוֹ בְּחַיָּ֣יו יְבָרֵ֑ךְ וְ֝יוֹדֻ֗ךָ כִּי־ תֵיטִ֥יב לָֽךְ׃
BSAThoughkîy
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| נַ֭פְשׁוֹ | self his | Noun common feminine singular construct, suffix |
| בְּחַיָּ֣יו | in life his | Preposition, noun common masculine plural construct, suffix |
| יְבָרֵ֑ךְ | he blessed | Verb, Piel, imperfect third person masculine singular |
| וְ֝יוֹדֻ֗ךָ | and people praise you | Conjunction, verb hiphil third person masculine plural, suffix |
| כִּי־ | if | Particle |
| תֵיטִ֥יב | you will do well | Verb, Hiphil, imperfect second person masculine singular |
| לָֽךְ׃ | to yourself | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though in his lifetime he blesses his soul— and men praise you when you prosper— |
| KJV | Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. |
| ASV | Though while he lived he blessed his soul (And men praise thee, when thou doest well to thyself), |
| YLT | For his soul in his life he blesseth, (And they praise thee when thou dost well for thyself.) |
| WEB | Though while he lived he blessed his soul— and men praise you when you do well for yourself— |
| BBE | Though he might have pride in his soul in his life-time, and men will give you praise if you do well for yourself, |
The translations agree on the rendering of יְבָרֵךְ as 'he blesses his soul'.
The main clause presents the act of self-blessing, followed by a subordinate clause that highlights the external praise received.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהַ
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 49:18
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 — Meditation on Wealth and Mortalitygenerated
Psalms 49:18 explores the paradox of wealth, suggesting that while the rich may bless themselves and receive praise during their lives, such accolades are fleeting and do not follow them into death. The psalmist warns that true understanding and value are not found in riches, as seen in the surrounding verses that emphasize the inevitability of death and the limitations of material success.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 29:19 | because when such a person hears the words of this oath, he invokes a blessing on himself, saying, ‘I will have peace, even though I walk in the stubbornness of my own heart.’ This will bring disaster on the watered land as well as the dry. |
| 2 | Hosea 12:8 | And Ephraim boasts: “How rich I have become! I have found wealth for myself. In all my labors, they can find in me no iniquity that is sinful.” |
| 3 | Luke 12:19 | Then I will say to myself, “You have plenty of good things laid up for many years. Take it easy. Eat, drink, and be merry!”’ |
| 4 | 1 Samuel 25:6 | and say to him, ‘Long life to you, and peace to you and your house and to all that belongs to you. |
| 5 | Esther 3:2 | All the royal servants at the king’s gate bowed down and paid homage to Haman, because the king had commanded that this be done for him. But Mordecai would not bow down or pay homage. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְבָרֵךְ, ye.va.Rekhgenerated
The verb יְבָרֵךְ (*yevaRekh*) is in the imperfect tense, indicating an action that can occur repeatedly or continuously. It is derived from the root meaning 'to bless', which encompasses notions of praise, honor, and favor. The action of blessing here implies a self-affirmation that is often superficial, as it is tied to earthly success.
In this context, the psalmist critiques the act of self-blessing, suggesting that it is often accompanied by public praise from others, yet it lacks substance in the face of mortality. The use of the verb highlights the contrast between temporal success and eternal significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase he blesses his soul.
Sentence Structuregenerated
The main verb יְבָרֵךְ governs the clause, indicating the action of blessing. The structure includes a noun phrase as the subject, a prepositional phrase detailing the context of the blessing, and a conjunction introducing the second part of the thought.
The Hebrew word order emphasizes the blessing as the central action, while the subsequent phrases provide context about the self and the external praise received from others.
Septuagint Backgroundgenerated
In the Septuagint, יְבָרֵךְ is rendered with the Greek word συγκαταβήσεται, which suggests a nuance of receiving or being brought low. This choice indicates a shift from the self-affirmation of blessing to a more passive reception of praise, highlighting the transient nature of human acclaim.
In plain words — the whole versegenerated
Psalms 49:18 shows that while the rich may praise themselves and receive admiration from others during their lives, this praise does not carry weight after death. The psalmist warns that wealth does not ensure lasting significance or understanding.
Frequently Asked Questionsgenerated
To bless one's soul refers to self-affirmation and self-praise, often tied to one's achievements or wealth.
The verse highlights the temporary nature of wealth and the empty praise it can bring, contrasting it with the inevitability of death.
Public praise may provide temporary satisfaction, but it does not reflect true value or understanding.
The surrounding verses emphasize the futility of riches in the face of death, reinforcing the message that material wealth cannot secure eternal significance.
Reflection Questionsgenerated
- In what ways have I seen the temporary nature of wealth reflected in my own life?
- How can I discern between genuine praise and superficial flattery in my relationships?
- What does it mean to me to bless my own soul, and how can I ensure it is grounded in reality?
- How can I support others in finding true value beyond material success?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to illustrate the dangers of seeking praise and the fleeting nature of wealth.
Since, you see, this is a particular object of interest for the rich—flattery in the marketplace, attention from the populace, public commendation, tributes teeming with hypocrisy, cutting a fine figure at spectacles,Early Church Fathers on Psalms 49 →
Let your love observe: "For his soul shall be blessed in his life" [Psalms 49:18]. As long as he lived he did well for himself. This all men say, but say falsely.Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough while he lived he blessed his soul,.... Praised and extolled himself on account of his acquisitions and merit; or proclaimed himself a happy man, because of his wealth and riches; or foolishly
Read John Gill on Psalms 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.
Read Robert Jamieson on Psalms 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe blessed his soul, i.e. he applauded himself as a wise and happy man: compare . Men will praise thee: and as he pleaseth and flattereth himself, so he meets with parasites that applaud and flatter him for their own advantage. For he still speaks of the same man, as is manifest from the foregoing and following words, though there be a sudden change of the third into the second person; which is most frequent in these books. When thou doest well to thyself; when thou dost indulge and please thyself, and advance thy own worldly interest. For the name of good in Scripture is oft ascribed unto the pleasures and profits of this life, as 4:8 11:9.
Read Matthew Poole on Psalms 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:18 Though while he lived he blessed his soul: and [men] will praise thee, when thou doest well to thyself.Ver. 18. Though whilst he lived he blessed his soul] As that rich fool did, Luke 12:16-21, and that king of France, who, puffed up with the marriage of his sister to the king of Spain, called him by a new title, Tres-heureuse Roi, the thrice happy king; but was soon after accidentally slain by the captain of his guard running at tilt with him, at the solemnizing of that same marriage, in the very beginning of his supposed happiness. And men will praise thee when thou doest well to thyself] Feathering thine own nest and pampering thine own carcase; thou shalt be sure of…
Read John Trapp on Psalms 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Though, while he lived. . . .—This is abundantly illustrated by our Lord’s parable of the rich fool (Luke 12:19; comp. Deuteronomy 29:19). And men will.—Rather, and though men praise thee, &c. “Although prosperity produces self-gratulation, and procures the homage of the world as well, yet,” &c
Read Charles John Ellicott on Psalms 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. He blessed his soul] He did all he could to procure himself animal gratifications, and he was applauded for it; for it is the custom of the world to praise them who pay most attention to their secular interest; and he who attends most to the concerns of his soul is deemed weak and foolish, and is often persecuted by an ungodly world.
Read AdamClarke on Psalms 49 →CambridgeThe Cambridge Bible for Schools and Colleges18. blessed his soul] Congratulated himself on his good fortune, flattering himself that he was beyond the reach of misfortune. Cp. Deuteronomy 29:19; Luke 12:19. men will praise thee] Men praise thee (R.V.). The words are a parenthesis, addressed to the rich man. The unthinking multitude (cp. Psalms 49:13 b) worship success and wealth. They see nothing wrong in the selfish misuse of riches.
Read Cambridge on Psalms 49 →Albert Barnes1798–1870Barnes' Notes on the BibleThough while he lived - Margin, as in Hebrew, “in his life.” More literally, “in his lives.” The idea is, as long as he lived.
Read Albert Barnes on Psalms 49 →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
Though in his lifetime he blesses his soul— and men praise you when you prosper—
Though while he lived he blessed his soul— and men praise you when you do well for yourself—
Though in his lifetime he blesses his soul—and men praise you when you prosper—
He pronounces this blessing on himself while he is alive: “May men praise you, for you have done well!”
Tyndale line
Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.
Though while he lived he blessed his soul (And men praise thee, when thou doest well to thyself),
Though while he lived he blessed his soul, and men praise thee, when thou doest well to thyself,
Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.
For while he liued, he reioyced himselfe: and men will prayse thee, when thou makest much of thy selfe.
Strictly literal
Though he blessed his soul in his lifetime, — and men will praise thee when thou doest well to thyself, —
For his soul in his life he blesseth, (And they praise thee when thou dost well for thyself.)
For he blesses his soul in his life || (And they praise you when you do well for yourself).
(49:19) For though he bless his soul during his life, and men praise thee, when thou doest well to thyself:
He blessed his soul while he lived— and men praise you when you live for yourself—
From the Latin
If thou didst see a thief thou didst run with him: and with adulterers thou hast been a partaker.
Simplified
They congratulate themselves for all they possess—people always praise you when you do well—
Though he might have pride in his soul in his life-time, and men will give you praise if you do well for yourself,
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 on the wording of this verse, with only minor differences in structure. The Septuagint's translation reflects the same core ideas but presents them in a different order, emphasizing the relationship between self-praise and the response of others.
כִּֽי־ נַ֭פְשׁוֹ בְּחַיָּ֣יו יְבָרֵ֑ךְ וְ֝יוֹדֻ֗ךָ כִּי־ תֵיטִ֥יב לָֽךְ׃
7 of the 8 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 49:18
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
HR/Ncmpc/Sp3ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HC/Vhu3mp/Sp2ms — Conjunction · verb hiphil third person masculine plural · suffixHC/Vhu3mp/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms