Psalms 84:11 — Word Study
WLCכִּ֤י שֶׁ֨מֶשׁ׀ וּמָגֵן֮ יְהוָ֪ה אֱלֹ֫הִ֥ים חֵ֣ן וְ֭כָבוֹד יִתֵּ֣ן יְהוָ֑ה לֹ֥א יִמְנַע־ ט֝֗וֹב לַֽהֹלְכִ֥ים בְּתָמִֽים׃
BSAForkîy Godʼĕlôhîym [Elohim, the supreme God] good thingṭôwb [benefit, blessing]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| שֶׁ֨מֶשׁ׀ | [is] a sun | Noun common, both singular absolute |
| וּמָגֵן֮ | and a shield | Conjunction, noun common masculine singular absolute |
| יְהוָ֪ה | Yahweh | Noun proper |
| אֱלֹ֫הִ֥ים | God | Noun common, masculine plural absolute |
| חֵ֣ן | favor | Noun common, masculine singular absolute |
| וְ֭כָבוֹד | and honor | Conjunction, noun common masculine singular absolute |
| יִתֵּ֣ן | he gives | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| לֹ֥א | not | Particle |
| יִמְנַע־ | he withholds | Verb, Qal, imperfect third person masculine singular |
| ט֝֗וֹב | good | Adj |
| לַֽהֹלְכִ֥ים | to [those who] walk | Preposition, verb qal participle (active) masculine plural |
| בְּתָמִֽים׃ | in blamelessness | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity. |
| KJV | For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. |
| ASV | For Jehovah God is a sun and a shield: Jehovah will give grace and glory; No good thing will he withhold from them that walk uprightly. |
| YLT | For a sun and a shield [is] Jehovah God, Grace and honour doth Jehovah give. He withholdeth not good To those walking in uprightness. |
| WEB | For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly. |
| BBE | The Lord God is our sun and our strength: the Lord will give grace and glory: he will not keep back any good thing from those whose ways are upright. |
Where they part company is in the understanding of the terms used for God's actions and attributes.
The main clause is supported by additional phrases that elaborate on God's actions and the conditions for receiving His blessings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָצֵר
verbסָפַף
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 84:11
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 Assurance of God's Favorgenerated
Psalm 84:11 expresses the psalmist's confidence in God's provision and protection. The verses surrounding this declaration emphasize the blessedness of those who dwell in God's presence and trust in Him. This assurance is rooted in the understanding that God is both a source of light and a protector, offering grace and glory to His faithful followers. The psalmist contrasts the joy of being in God's house with the emptiness of dwelling among the wicked, highlighting the value of integrity in one's walk with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:1 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 2 | Isaiah 60:19–20 | No longer will the sun be your light by day, nor the brightness of the moon shine on your night; for the LORD will be your everlasting light, and your God will be your splendor. |
| 3 | Malachi 4:2 | “But for you who fear My name, the sun of righteousness will rise with healing in its wings, and you will go out and leap like calves from the stall. |
| 4 | John 1:9 | The true Light who gives light to every man was coming into the world. |
| 5 | John 8:12 | Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.” |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — יְהוָ֑ה, Yah.wehgenerated
The name יְהוָ֑ה (Yahweh) signifies the self-existent, eternal God, often translated as 'the LORD'. It is a personal name for God used throughout the Old Testament, emphasizing His covenant relationship with Israel.
In this verse, Yahweh is presented as both a sun and a shield, indicating His roles as a source of life and protection. This dual imagery conveys the idea that God provides both illumination for guidance and defense against harm.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יִתֵּ֣ן (he gives), which governs the clause about God's actions. The structure highlights the attributes of God as both a giver and a protector, with the phrases describing what He gives and the conditions of those who receive.
The sentence structure emphasizes God's generosity and the moral integrity required of His followers, illustrating the relationship between divine provision and human conduct.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֑ה as κρείσσων (stronger), indicating a focus on God's might and protective nature. This choice reflects a broader interpretation of God's role as a defender and provider.
The Greek rendering captures the essence of the Hebrew text while also emphasizing the strength of God's character.
In plain words — the whole versegenerated
Psalm 84:11 tells us that the LORD is both a sun and a shield, symbolizing His role as a source of light and protection. He gives grace and glory, and He does not withhold any good thing from those who live with integrity. This verse reassures us of God's generosity towards those who walk in His ways.
Frequently Asked Questionsgenerated
This metaphor indicates that God provides light, guidance, and life to His people, illuminating their paths.
As a shield, God protects and defends His followers from harm and danger, ensuring their safety.
Walking with integrity means living a life of honesty and moral uprightness, which aligns with God's character and invites His blessings.
This phrase emphasizes God's generosity and willingness to provide for the needs and well-being of those who trust and follow Him.
Reflection Questionsgenerated
- In what ways have I experienced God's light and protection in my life?
- How can I ensure that I am walking with integrity in my daily actions?
- What are some good things I can recognize as blessings from God?
- How does understanding God as both a sun and a shield impact my faith?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to emphasize the value of dwelling in God's presence over the allure of worldly pleasures.
"I have chosen to be cast away in the house of the Lord, rather than to dwell in the tents of sinners" [Psalms 84:11].Early Church Fathers on Psalms 84 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 84:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord God is a sun and shield,.... Christ is "the sun of righteousness", and it is in the house of God that he arises upon his people with healing in his wings, Malachi 4:2 he is like the sun,
Read John Gill on Psalms 84 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. For the Lord God is a sun and shield.
Read Robert Jamieson on Psalms 84 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA sun, to enlighten, and quicken, and direct, and comfort all his people; whereas they that live without God in the world walk in darkness, and know not whither they go, as is said, . Shield, to save his people from all their enemies, and from those dreadful and deadly miseries which attend all other men. Grace; his favour and friendship, which is better than life, , and all the blessed fruits of it. Glory; not the vain-glory and splendour of this world, of which David would not have spoken so magnificently, because upon all occasions he expresseth a great contempt of those things; but the honour which comes from God here, and that eternal and ineffable glory laid up for God’ s people in…
Read Matthew Poole on Psalms 84 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 84:11 For the LORD God [is] a sun and shield: the LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly.Ver. 11. For the Lord God is a sun and shield] A universal, all-sufficient, and satisfactory good, proportionate to our necessities. The Lord will give grace and glory] One would think that were enough, yea, but then here is more than enough, "No good thing will he withhold," &c., and thence is David’ s desire so to be about him.
Read John Trapp on Psalms 84 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. For the Lord God is a sun and shield] To illuminate, invigorate, and warm; to protect and defend all such as prefer him and his worship to every thing the earth can produce. It is remarkable that not one of the Versions understand the שמש shemesh, as signifying sun, as we do. They generally concur in the following translation: "For the Lord loveth mercy and truth, and he will give grace and glory." The Chaldee says, "The Lord is as a high wall and a strong shield; grace and glory will the Lord give, and will not deprive those of blessedness who walk in perfection." Critics in general take the word as signifying a defence or a guard. Instead of שמש shemesh, sun, Houbigant reads שמר…
Read AdamClarke on Psalms 84 →CambridgeThe Cambridge Bible for Schools and Colleges11. a sun and shield] R.V., A sun and a shield. Nowhere else in the O.T. is Jehovah directly called a sun, though the ideas conveyed by the metaphor are frequent. Cp. Psalms 27:1; Isaiah 10:17; Isaiah 60:19-20; Malachi 4:2. Perhaps the prevalence of sun-worship in the East led to the avoidance of so natural and significant a metaphor. Even here the oldest Versions either had a different reading or shrank from a literal rendering. The LXX and Theodotion have: For the Lord God loveth mercy and truth. The Targ. paraphrases, For the Lord God is like a high wall and a strong shield, reading shemesh (= sun), but taking it in the sense of battlement (R.V. pinnacles) which it has in Isaiah 54:12.…
Read Cambridge on Psalms 84 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the Lord God is a sun - The Septuagint and the Latin Vulgate render this, “For the Lord loveth mercy and truth.” Our translation, however, is the correct one.
Read Albert Barnes on Psalms 84 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. A sun—To enlighten, enliven, and gladden. See Malachi 4:2; Psalms 4:7. Shield—The symbol of defence. Psalms 84:9. Grace and glory—The idea is, salvation and honour.
Read Daniel Denison Whedon on Psalms 84 →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
For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity.
For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity.
For the Lord God is our sovereign protector. The Lord bestows favor and honor; he withholds no good thing from those who have integrity.
Tyndale line
For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
For Jehovah God is a sun and a shield: Jehovah will give grace and glory; No good thing will he withhold from them that walk uprightly.
For the LORD God is a sun and a shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
For the LORD God is a sun and shield: the LORD will give grace and glory: no good will he withhold from them that walk uprightly.
For the Lord God is the sunne and shielde vnto vs: the Lord will giue grace and glory, and no good thing will he withhold from them that walke vprightly.
Strictly literal
For Jehovah Elohim is a sun and shield: Jehovah will give grace and glory; no good thing will he withhold from them that walk uprightly.
For a sun and a shield [is] Jehovah God, Grace and honour doth Jehovah give. He withholdeth not good To those walking in uprightness.
For YHWH God [is] a sun and a shield, || YHWH gives grace and glory. He does not withhold good || To those walking in uprightness.
(84:12) For a sun and shield is the Lord God; grace and glory will the Lord give; he will not withhold any good from those that walk with integrity.
For Yahweh God is our sun and shield; Yahweh will give grace and glory; he does not withhold any good thing from those who walk in integrity.
From the Latin
Mercy and truth have met each other: justice and peace have kissed.
Simplified
For the Lord God is our sun and shield, and he gives us grace and honor. The Lord doesn't hold back anything good from those who do right.
The Lord God is our sun and our strength: the Lord will give grace and glory: he will not keep back any good thing from those whose ways are upright.
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 the Septuagint providing a slightly different structure but conveying the same essential message. The Dead Sea Scrolls fragment supports the Masoretic Text, confirming the integrity of the verse's content despite minor restorations.
כִּ֤י שֶׁ֨מֶשׁ׀ וּמָגֵן֮ יְהוָ֪ה אֱלֹ֫הִ֥ים חֵ֣ן וְ֭כָבוֹד יִתֵּ֣ן יְהוָ֑ה לֹ֥א יִמְנַע־ ט֝֗וֹב לַֽהֹלְכִ֥ים בְּתָמִֽים׃
12 of the 14 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.
[כי] [טוב] [יום] [בחצרי׳ך] [מאלף] [בחרתי] [הסתופף] [בבית] [אלה׳י] מדור באהלי [רשע]
12 words of the verse are on this fragment — 2 partly restored, 10 supplied entire by an editor.
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 84:11
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…
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
HNcbsa — Noun common · both singular absoluteHNcbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
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 | Suff — 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…
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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).
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HRd/Vqrmpa — Preposition · verb qal participle (active) masculine pluralHRd/Vqrmpa
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
HR/Aamsa — PrepositionHR/Aamsa