Psalms 73:1 — Word Study
WLCאַ֤ךְ ט֭וֹב לְיִשְׂרָאֵ֥ל אֱלֹהִ֗ים לְבָרֵ֥י לֵבָֽב׃
BSAA Psalmmizmôwr of AsaphʼÂçâph Surelyʼak [certainly, without a doubt] Godʼĕlôhîym [Elohim, the one supreme God] [is] goodṭôwb [pleasant, beneficial] to IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] to those who are purebar [truly, sincerely, clean, sincere] in heartlêbâb [the innermost part of a person, including mind, will, and emotions]
| Greek | English | Parsing |
|---|---|---|
| אַ֤ךְ | surely | Adverb |
| ט֭וֹב | [is] good | Adj |
| לְיִשְׂרָאֵ֥ל | to Israel | Preposition, noun proper |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| לְבָרֵ֥י | to [people] pure of | Preposition |
| לֵבָֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely God is good to Israel, to those who are pure in heart. |
| KJV | Truly God is good to Israel, even to such as are of a clean heart. |
| ASV | Surely God is good to Israel, Even to such as are pure in heart. |
| YLT | A Psalm of Asaph. Only — good to Israel [is] God, to the clean of heart. And I — as a little thing, My feet have been turned aside, |
| WEB | Surely God is good to Israel, to those who are pure in heart. |
| BBE | Truly, God is good to Israel, even to such as are clean in heart. |
Translations agree on the rendering of אֱלֹהִים as God.
The structure consists of a main clause with two prepositional phrases providing additional detail about God's goodness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectטוֹב
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 73:1
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 — The Goodness of God to His Peoplegenerated
Psalm 73:1 expresses a profound truth about God's nature, affirming that He is inherently good to Israel, His chosen people. This verse sets the stage for a deeper exploration of the psalmist's struggles with envy towards the wicked, as seen in the following verses. The psalmist contrasts God's goodness with the apparent success of the unrighteous, leading to a personal reflection on faith and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:1 | The Mighty One, God the LORD, speaks and summons the earth from where the sun rises to where it sets. |
| 2 | Psalm 74:1 | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| 3 | Psalm 83:1 | O God, be not silent; be not speechless; be not still, O God. |
| 4 | 1 Chronicles 6:39 | Heman’s kinsman was Asaph, who served at his right hand: Asaph the son of Berechiah, the son of Shimea, |
| 5 | 1 Chronicles 15:17 | So the Levites appointed Heman son of Joel; from his brothers, Asaph son of Berechiah; from their brothers the Merarites, Ethan son of Kushaiah; |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, le.Vavgenerated
The word אֱלֹהִים (elohiym) is a common noun that denotes God, the supreme deity of Israel. It is a plural form that emphasizes majesty and power, often used in the Old Testament to refer to the one true God.
In this context, it underscores the psalmist's declaration of God's goodness. The use of אֱלֹהִים signifies not just a title, but a relationship of covenant and care between God and His people, Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb in this verse is טוֹב, is good, which serves as the predicate of the main clause. The structure highlights God's goodness as the central theme.
The sentence is straightforward, with a subject-verb-object structure: אֱלֹהִים (God) is the subject, טוֹב (is good) is the verb, and it describes the relationship to יִשְׂרָאֵל (Israel) and those who are לְבָרֵי (pure).
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεός, which also means 'God.' This choice maintains the emphasis on the divine nature of the subject.
The LXX reflects the same understanding of God's goodness towards His people, aligning with the Hebrew text's intent.
In plain words — the whole versegenerated
Psalm 73:1 states that God is good to Israel, specifically to those who are pure in heart. This verse highlights God's character and His special care for those who sincerely seek Him.
Frequently Asked Questionsgenerated
It means that God shows kindness, favor, and blessing to His chosen people, the descendants of Jacob.
The 'pure in heart' refers to those who have sincere intentions and a clean conscience before God.
This verse sets the tone for the psalm, contrasting God's goodness with the struggles the psalmist faces when observing the prosperity of the wicked.
Purity of heart is essential for a right relationship with God, as it reflects sincerity and integrity in one's faith.
Reflection Questionsgenerated
- In what ways have I experienced God's goodness in my life?
- How can I strive to maintain a pure heart in my daily actions?
- What challenges do I face when I see others prosper who do not follow God's ways?
- How does understanding God's goodness affect my relationship with Him?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss God's goodness and moral integrity, drawing insights from the psalmist's reflections.
If someone speaks like this: “If ever someone is deceived or snatched away in one of these [abysses], is he already lost and has he no longer repentance,” I will tell him that a person who has repentance and a true understanding regarding…Early Church Fathers on Psalms 73 →
“How good is God to Israel, to them that are right in heart!” Growth in moral perfection is evident as a theme from the beginning of the psalm.Early Church Fathers on Psalms 73 →
Indeed, in what follows, David describes his own experience when he says, “But my feet were almost moved, my steps had well nigh slipped, for I was envious in the case of sinners,Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTruly God is good to Israel,.... To Israel, literally understood; in choosing them to be his people above all people on earth; in bringing them into a good land; in favouring them with many external
Read John Gill on Psalms 73 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTruly God is good to Israel, even to such as are of a clean heart.
Read Robert Jamieson on Psalms 73 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 73 THE The subject of this Psalm is the same with Psalms 77, concerning the promiscuous carriage of God’ s providence towards good and bad men Or, for Asaph, the famous musician, to whom divers of David’ s Psalms were committed, as Psalms 1, &c. But because Asaph was not only a skilfull musician, but also was divinely inspired, and the author of some Psalms, as is manifest from , and the style of this Psalm may seem to be something differing from that of David, it may be thought not improbable that Asaph was the author or penman of it. The prophet under temptation by reason of wicked men’ s prosperity, . His diffidence thereupon, . His way to overcome such temptations, i.e. the…
Read Matthew Poole on Psalms 73 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:1 « A Psalm of Asaph. » Truly God [is] good to Israel, [even] to such as are of a clean heart.A Psalm of Asaph] Who was not only an excellent musician, but a prophet also, an orator, and a poet; not unlike (for his style) to Horace, or Persius. This, and the ten next psalms, that bear this name in the front, consist of complaints for the most part, and sad matters. Ver. 1. Truly God is good to Israel] Or, yet God is, &c. Thus the psalmist beginneth abruptly after a sore conflict; throwing off the devil and his fiery darts, wherewith his heart for a while had been wounded. It is best to break off temptations of corrupt and carnal reasonings, and to silence doubts and disputes, lest…
Read John Trapp on Psalms 73 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Truly.—See Note, Psalms 62:2. This particle often, like the Latin at, introduces a rejoinder to some supposed statement. Dryden’s lines express the feeling of this opening— “Yet sure the gods are good! I would fain think so, If they would give me leave! But virtue in distress, and vice in triumph, Make atheists of mankind.” The question arises whether the second clause of the verse limits, or only repeats, the first. No doubt in theory God was understood to be good to Israel generally, but the very subject of the psalm seems to require a limitation here. The poet sees that a moral correspondence with their profession is necessary, even in the chosen people—the truth which St. Paul…
Read Charles John Ellicott on Psalms 73 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXIII The psalmist speaks of God's goodness to his people, 1; shows how much he was stumbled at the prosperity of the wicked, and describes their state, 2-12; details the process of the temptation, and the pain he suffered in consequence, 13-16; shows how he was delivered, and the dismal reverse of the state of the once prosperous ungodly man, by which his own false views were corrected, 17-22; his great confidence in God, and the good consequences of it, 23-28. NOTES ON PSALM LXXIII THIS is the commencement of the THIRD BOOK of the Psalter; and the Psalm before us has for title, A Psalm of Asaph; or, as the margin has it, A Psalm for Asaph. The title in the Hebrew is מזמור לאסף…
Read AdamClarke on Psalms 73 →CambridgeThe Cambridge Bible for Schools and Colleges1–14. Faith tried by the sight of the prosperity of the wicked.
Read Cambridge on Psalms 73 →Albert Barnes1798–1870Barnes' Notes on the BibleTruly God is good to Israel - That is, to his people; to the righteous; to those who serve him. That is, God is the “real” friend of the righteous. He has not forgotten them. He does not abandon them.
Read Albert Barnes on Psalms 73 →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
Surely God is good to Israel, to those who are pure in heart.
Surely God is good to Israel, to those who are pure in heart.
A Psalm of Asaph. Surely God is good to Israel, to those who are pure in heart.
Certainly God is good to Israel, and to those whose motives are pure!
Tyndale line
Truly God is good to Israel, even to such as are of a clean heart.
Surely God is good to Israel, Even to such as are pure in heart.
Surely God is good to Israel, even to such as are pure in heart.
A Psalm of Asaph. Truly God is good to Israel, even to such as are of a clean heart.
A Psalme committed to Asaph. Yet God is good to Israel: euen, to the pure in heart.
Strictly literal
Truly God is good to Israel, to such as are of a pure heart.
A Psalm of Asaph. Only — good to Israel [is] God, to the clean of heart. And I — as a little thing, My feet have been turned aside,
A PSALM OF ASAPH. Surely God [is] good to Israel, to the clean of heart. And I—as a little thing, || My feet have been turned aside,
BOOK THIRD: “A Psalm of Assaph.” Truly God is good to Israel, to such as are pure of heart.
Surely God is good to Israel, to those with a pure heart.
From the Latin
Understanding for Asaph. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture?
Simplified
Truly God is good to Israel, to those whose minds are pure.
Truly, God is good to Israel, even to such as are clean in heart.
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 agree on the wording of this verse, with all six words matching in the Hebrew and Greek texts, affirming the consistency of the message across these traditions.
אַ֤ךְ ט֭וֹב לְיִשְׂרָאֵ֥ל אֱלֹהִ֗ים לְבָרֵ֥י לֵבָֽב׃
6 of the 6 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 73:1
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
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).
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
בַּר (bar) means pure or clean, and can also imply clarity or emptiness. It is an adjective that describes something as sincere or untainted. The word is derived from a root that suggests beloved or choice qualities, indicating a range of meanings from purity to clarity.
בַּר adj. pure, clean
pure, clear
clean
perh. adv. kiss purely, of sincere homage
base
H1249 בַּר pure, clean
1249 bar bar
from 1305 (in its various senses); beloved; also pure,
empty:--choice, clean, clear, pure.
see HEBREW for 01305
בַּר (bar) — pure.
adj
1) pure, clear, sincere
2) clean, empty
adv
3) purely
Prep | Adj — PrepositionHR/Aampc
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…
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, 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
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;