Proverbs 16:2 — Word Study
WLCכָּֽל־ דַּרְכֵי־ אִ֭ישׁ זַ֣ךְ בְּעֵינָ֑יו וְתֹכֵ֖ן רוּח֣וֹת יְהוָֽה׃
BSAAllkôl [every, the whole of] a man’sʼîysh [human, individual] waysderek [path, manner of life] [are] purezak [clean, righteous] in his own eyesʻayin [sight, perception] but his motivesrûwach [thoughts, intentions] are weighed outtâkan [measured, evaluated] by the LORDYᵉhôvâh [Yehovah, the divine Judge]
| Greek | English | Parsing |
|---|---|---|
| כָּֽל־ | all | Noun common, masculine singular construct |
| דַּרְכֵי־ | [the] ways of | Noun common, both plural construct |
| אִ֭ישׁ | a person | Noun common, masculine singular absolute |
| זַ֣ךְ | [are] pure | Adj |
| בְּעֵינָ֑יו | in own eyes his | Preposition, noun common feminine dual construct, suffix |
| וְתֹכֵ֖ן | and [is] weighing | Conjunction, verb qal participle (active) masculine singular |
| רוּח֣וֹת | spirits | Noun common, feminine plural absolute |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All a man’s ways are pure in his own eyes, but his motives are weighed out by the LORD. |
| KJV | All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits. |
| ASV | All the ways of a man are clean in his own eyes; But Jehovah weigheth the spirits. |
| YLT | All the ways of a man are pure in his own eyes, And Jehovah is pondering the spirits. |
| WEB | All the ways of a man are clean in his own eyes, but Yahweh weighs the motives. |
| BBE | All a man's ways are clean to himself; but the Lord puts men's spirits into his scales. |
The translations agree on the rendering of זַךְ as pure.
The sentence has a main clause followed by a contrasting clause, emphasizing the difference between human perception and divine judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 — Proverbs 16:2
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 Wisdom of Proverbsgenerated
Proverbs 16:2 presents a profound insight into human nature, stating that while individuals may perceive their own actions as pure, it is ultimately the Lord who evaluates their true intentions. This verse is part of a larger discourse on the interplay between human plans and divine purpose, emphasizing the need for humility and self-awareness in our actions. The surrounding verses further elaborate on the distinction between human understanding and divine judgment, reinforcing the theme of reliance on God's wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:25 | There is a way that seems right to a man, but its end is the way of death. |
| 2 | Proverbs 21:2 | All a man’s ways seem right to him, but the LORD weighs the heart. |
| 3 | Proverbs 30:12 | There is a generation of those who are pure in their own eyes and yet unwashed of their filth. |
| 4 | 1 Samuel 15:13–14 | When Samuel reached him, Saul said to him, “May the LORD bless you. I have carried out the LORD’s instructions.” |
| 5 | Psalm 36:2 | For his eyes are too full of conceit to detect or hate his own sin. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — זַךְ, zakhgenerated
The word זַךְ (zakh) is an adjective meaning pure or clean, often used to describe moral and ethical clarity. It conveys a sense of being free from impurities or guilt, reflecting a state of righteousness. In this context, it emphasizes how a person may view their own actions positively, yet this self-assessment may not align with divine standards.
The parsing as an adjective indicates that it describes the state of the subject's ways, which are perceived as pure in their own eyes. This highlights the subjective nature of human judgment, contrasting it with the objective evaluation by God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term pure for זַךְ, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb תֹכֵ֖ן (to weigh) governs the entire verse, with two main clauses: the first describing the man's perception of his ways, and the second indicating God's evaluation of his motives. This structure emphasizes the contrast between human self-assessment and divine judgment.
The word order places emphasis on the subject's actions first, followed by the divine evaluation, highlighting the distinction between human understanding and God's insight.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew זַךְ is rendered as φανερὰ, meaning clear or manifest. This choice suggests a focus on the visibility of one's actions rather than their moral purity, indicating a potential interpretive shift.
The use of θεῷ for יְהוָֽה reflects the divine authority in evaluating human motives, reinforcing the theme of God's omniscience.
In plain words — the whole versegenerated
Proverbs 16:2 tells us that a person may think their actions are good and right, but God is the one who truly understands their intentions. This verse highlights the difference between how we see ourselves and how God sees us.
Frequently Asked Questionsgenerated
It suggests that individuals often justify their actions based on personal perception, which may not align with objective truth.
God weighs our thoughts and intentions, providing a true measure of our character beyond our self-assessment.
Recognizing God's perspective encourages humility and honesty in our actions and intentions.
It teaches that we should be cautious about how we view our own actions, as they may not be as pure as we believe.
Reflection Questionsgenerated
- In what areas of my life do I tend to justify my actions without considering God's perspective?
- How can I cultivate a more honest understanding of my motives?
- What steps can I take to align my actions with God's standards?
- How does recognizing God's judgment affect my daily decisions?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, reflecting on the nature of human actions and divine judgment.
Besides being bright, certainly light (as it is) is conspicuous. As it does its work everyone observes it. In the same way, the humble person shows us in no small way what is right.Early Church Fathers on Proverbs 16 →
All the ways of a man are open to His eyes, etc. Thus the ways, that is, the actions of all, both good and evil, the Lord sees, so that He distinguishes with a certain scale even the individual spirits, what they secretly think.Early Church Fathers on Proverbs 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 16:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll the ways of a man [are] clean in his own eyes,.... All right and well, not only some, but all, having a high opinion of himself; for this is to be understood of a self-righteous man, who is pure
Read John Gill on Proverbs 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the ways of a man are clean in his own eyes; but the LORD weigheth the spirits. All the ways of a man are clean in his own eyes (Proverbs 16:25; Proverbs 14:12): but the Lord weigheth the spirits.
Read Robert Jamieson on Proverbs 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll the ways of a man are clean in his own eyes; many men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful. See below, , and compare . The Lord weigheth, i.e. exactly knoweth, as men do the things which they weigh and examine, the spirits; the hearts of men, from which both men’ s actions, and the goodness and badness of them, in a great measure, proceed; their ends and intentions, their dispositions and affections, which are hid not only from others, but ofttimes from a man’ s self; whereby he is unfit to judge in his own cause, and easily mistaken, if he do not use great diligence and fidelity. In this last clause…
Read Matthew Poole on Proverbs 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 16:2 All the ways of a man [are] clean in his own eyes; but the LORD weigheth the spirits.Ver. 2. All the ways of a man are clean in his own eyes.] Every man is apt to think well of his own doings, and would be sorry but his penny should be good silver. They that were born in hell know no other heaven; neither goes any man to hell but he hath some excuse for it. Quintilian could say, Sceleri nunquam defuisse rationem. As covetousness, so most other sins go cloaked and coloured. Sed sordet in conspectu iudiciis quod fulget in conspectu aestimantis. All is not gold that gliters. A thing that I see in the night may shine, and that shining proceed from nothing but rottenness. Melius…
Read John Trapp on Proverbs 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) All the ways of a man are clean in his own eyes.—Yet that does not excuse his faults in God’s sight. (Comp. 1 Corinthians 4:4.) So much the more reason is there for anxious self-examination and testing the conduct by God’s word, and, when this has been done to the best of our power, still to pray for cleansing from faults which have escaped our notice. (Psalms 19:12.)
Read Charles John Ellicott on Proverbs 16 →CambridgeThe Cambridge Bible for Schools and Colleges2. See Proverbs 21:2, where this proverb recurs almost in the same words. Comp. 1 Corinthians 4:4.
Read Cambridge on Proverbs 16 →Albert Barnes1798–1870Barnes' Notes on the BibleWe are blind to our own faults, do not see ourselves as others see us. There is One who tries not the “ways” only, but the “spirits” Hebrews 4:12 : this is the true remedy against self-deceit.
Read Albert Barnes on Proverbs 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Are clean in his own eyes — He may be so blind to his own faults. Comp. 12. 15. Weigheth the spirits — That is, he proves or tests the purposes and intentions of the heart.
Read Daniel Denison Whedon on Proverbs 16 →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
All a man’s ways are pure in his own eyes, but his motives are weighed out by the LORD.
All the ways of a man are clean in his own eyes, but Yahweh weighs the motives.
All a man’s ways are pure in his own eyes, but his motives are weighed out by the LORD.
All a person’s ways seem right in his own opinion, but the Lord evaluates the motives.
Tyndale line
All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.
All the ways of a man are clean in his own eyes; But Jehovah weigheth the spirits.
All the ways of a man are clean in his own eyes: but the LORD weigheth the spirits.
All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.
All the wayes of a man are cleane in his owne eyes: but the Lord pondereth the spirits.
Strictly literal
All the ways of a man are clean in his own eyes; but Jehovah weigheth the spirits.
All the ways of a man are pure in his own eyes, And Jehovah is pondering the spirits.
All the ways of a man are pure in his own eyes, || And YHWH is pondering the spirits.
Every one of the ways of a man is pure in his own eyes; but the Lord measureth the spirits.
All of a person's ways are pure in his own eyes, but Yahweh weighs the spirits.
From the Latin
All the ways of a man are open to his eyes: the Lord is the weigher of spirits.
Simplified
People think that whatever they do is fine, but the Lord looks at their intentions.
All a man's ways are clean to himself; but the Lord puts men's spirits into his scales.
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 reads כָּֽל־ דַּרְכֵי־ אִ֭ישׁ זַ֣ךְ בְּעֵינָ֑יו וְתֹכֵ֖ן רוּח֣וֹת יְהוָֽה׃, while the Septuagint aligns with only three of the eight words, indicating a partial correspondence in translation. This suggests that while the core message remains, the specific wording and structure differ significantly.
כָּֽל־ דַּרְכֵי־ אִ֭ישׁ זַ֣ךְ בְּעֵינָ֑יו וְתֹכֵ֖ן רוּח֣וֹת יְהוָֽה׃
3 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 Proverbs 16:2
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cp — Noun common · both plural constructHNcbpc
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…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
זַךְ (zak) means pure or clean, indicating something that is unmixed and free from foreign substances. It can also refer to a figurative sense of righteousness. The word is built from the root associated with clarity and cleanliness, covering both literal and metaphorical uses.
זַךְ adj. pure, clean
lit., pure, i.e. unmixed, free from foreign substances
fig., pure, clean, righteous
base
H2134 זַךְ pure, clean . lit., pure, i.e. unmixed, free from foreign substances
. fig., pure, clean, righteous
2134 zak zak
from 2141; clear:--clean, pure.
see HEBREW for 02141
זַךְ (zakh) — pure.
1) clean, pure
1a) pure
1b) pure, clean, righteous (fig.)
2) the pure one (subst)
Adj — AdjHAamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
תָּכַן (takan) is a Hebrew verb meaning to regulate, measure, or estimate. It encompasses actions like weighing, balancing, and adjusting to standards. The entries indicate various forms, including Qal (to estimate), Niphal (to be estimated), and Piel (to mete out). There are no significant disagreements among the lexicons regarding its meanings.
[תָּכַן] vb. regulate, measure, estimate
Qal estimate
Niph.
by him are actions estimated.
be adjusted to the standard, i.e. right, equitable
Pi. mete out
Pu. the silver which was measured out.
base
H8505 [תָּכַן] regulate, measure, estimate
8505 takan taw-kan'
a primitive root; to balance, i.e. measure out (by weight or
dimension); figuratively, arrange, equalize, through the idea
of levelling (ment. estimate, test):--bear up, direct, be
((un-))equal, mete, ponder, tell, weigh.
תָּכַן (ta.khan) — to measure.
1) to regulate, measure, estimate, ponder, balance, make even, level, weigh, be equal, be weighed out, test, prove
1a) (Qal) estimate (participle)
1b) (Niphal)
1b1) to be estimated
1b2) to be made even or right, be adjusted to the standard
1c) (Piel) to weigh out, mete out
1d) (Pual)
1d1) to be weighed out, be measured out
1d2) measured out (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cp — Noun common · feminine plural absoluteHNcfpa
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)
N-proper — Noun properHNpt