Psalms 119:11 — Word Study
WLCבְּ֭לִבִּי צָפַ֣נְתִּי אִמְרָתֶ֑ךָ לְ֝מַ֗עַן לֹ֣א אֶֽחֱטָא־ לָֽךְ׃
BSAI have hiddentsâphan■ [laid up, stored] Your wordʼimrâh [promise, saying] in my heartlêb [innermost, spiritual] thatmaʻan I might notlôʼ [miss the mark, go wrong] sinchâṭâʼ▸
| Greek | English | Parsing |
|---|---|---|
| בְּ֭לִבִּי | in heart my | Preposition, noun common masculine singular construct, suffix |
| צָפַ֣נְתִּי | I have hidden | Verb, Qal, perfect first person common singular |
| אִמְרָתֶ֑ךָ | word your | Noun common feminine singular construct, suffix |
| לְ֝מַ֗עַן | so that | Particle |
| לֹ֣א | not | Particle |
| אֶֽחֱטָא־ | I will sin | Verb, Qal, imperfect first person common singular |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have hidden Your word in my heart that I might not sin against You. |
| KJV | Thy word have I hid in mine heart, that I might not sin against thee. |
| ASV | Thy word have I laid up in my heart, That I might not sin against thee. |
| YLT | In my heart I have hid Thy saying, That I sin not before Thee. |
| WEB | I have hidden your word in my heart, that I might not sin against you. |
| BBE | I have kept your sayings secretly in my heart, so that I might do no sin against you. |
All translations agree on the essential meaning of the verse.
The structure centers on the action of hiding, with a clear purpose following it.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָפַן
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 119:11
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 Value of God's Wordgenerated
Psalm 119:11 emphasizes the importance of internalizing God's teachings to maintain a righteous path. The psalmist seeks to treasure God's word in his heart, ensuring that he does not stray from God's commandments, as seen in the surrounding verses, particularly Psalm 119:10 and Psalm 119:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:97 | Oh, how I love Your law! All day long it is my meditation. |
| 2 | Psalm 1:2 | But his delight is in the Law of the LORD, and on His law he meditates day and night. |
| 3 | Psalm 37:31 | The law of his God is in his heart; his steps do not falter. |
| 4 | Psalm 40:8 | I delight to do Your will, O my God; Your law is within my heart.” |
| 5 | Job 22:22 | Receive instruction from His mouth, and lay up His words in your heart. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בְּ֭לִבִּי, Be.li.bigenerated
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It represents not just the physical organ but also the center of one's thoughts and feelings, indicating a deep, personal connection to God's word.
In this verse, the heart is where the psalmist chooses to hide God's word, suggesting a deliberate and intimate engagement with divine teachings. This internalization is crucial for spiritual integrity.
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 צָפַ֣נְתִּי, tza.Fan.ti, meaning 'I have hidden.' This verb governs the structure, with a prepositional phrase indicating where the hiding occurs and a purpose clause explaining the intention behind it.
The sentence is structured to emphasize the action of hiding God's word in the heart, which is crucial for the psalmist's goal of avoiding sin.
Septuagint Backgroundgenerated
The Septuagint translates צָפַ֣נְתִּי as ἔκρυψα (ekrypsa), meaning 'I have hidden.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the emphasis on secrecy and protection of God's word.
The Greek word μου (mou) for 'your' indicates possession, aligning with the Hebrew's focus on the personal nature of the psalmist's relationship with God's word.
In plain words — the whole versegenerated
Psalm 119:11 expresses the psalmist's commitment to keeping God's word in his heart to avoid sinning against Him. This reflects a deep personal relationship with God's teachings, emphasizing the importance of internalizing His commands.
Frequently Asked Questionsgenerated
Hiding God's word in your heart means internalizing His teachings and making them a central part of your thoughts and actions.
Sin separates us from God and His purposes, making it crucial to follow His commandments to maintain a close relationship with Him.
You can treasure God's word by reading, memorizing, and reflecting on it regularly, allowing it to guide your decisions and actions.
Practical ways include journaling, discussing scripture with others, and applying biblical principles in daily life.
Reflection Questionsgenerated
- In what ways have I hidden God's word in my heart?
- How can I ensure that I do not stray from God's commandments?
- What steps can I take to treasure God's teachings more deeply?
- How does internalizing God's word impact my daily decisions?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting the significance of internalizing God's word to avoid sin.
"Your words have I hid within my heart, that I may not sin against You" [Psalms 119:11].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy word have I hid in mine heart,.... Not only heard and read it, but received it into his affections; mixed it with faith, laid it up in his mind and memory for future use; preserved it in his
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy word have I hid in mine heart, that I might not sin against thee. Thy word have I hid in mine heart, that I might not sin against thee - the sure preservative against falling (Psalms 37:31).
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have not contented myself with bare hearing or reading thy word, but have received it in the love of it, have diligently pondered it, and laid it up in my mind and memory like a choice treasure, to be ready upon all occasions, to counsel, or comfort, or quicken, or caution me, as need requires; that by a diligent and affectionate consideration of thy precepts, and promises, and threatenings, I might be kept from sinful courses, against which these are the best antidote.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:11 Thy word have I hid in mine heart, that I might not sin against thee.Ver. 11. Thy word have I hid in my heart] Ut peculium in apotheca; as treasure; or as an amulet in a case or chest; as the pot of manna in the ark. That I might not sin against thee] See but the commination against the temptation, and it will be a special preservative. Eve held the precept, but faltered in the threat. The Rabbis have a saying, In cuius corde est lex Dei, imaginatio mala non habet in eum dominium, He who hath the law of God in his heart is armed against evil lusts.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Thy word.—A different term to that in Psalms 119:9. The two are interchanged throughout the psalm. Hid . . .—As the Oriental hid treasures. (Comp Matthew 13:44.) In mine heart, that I might not sin against thee.—The best comment on this is contained in our Lord’s words (Matthew 15:19).
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Thy word have I hid in my heart] 7. He must treasure up those portions of God's word in his mind and heart which speak against uncleanness of every kind; and that recommend purity, chastity, and holiness. The word of Christ should dwell richly in him. If God's word be only in his Bible, and not also in his heart, he may soon and easily be surprised into his besetting sin.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges11. have I hid] Better as R.V. have I laid up, stored up and treasured in my heart as a safeguard against sin. Cp. Job 23:12; Proverbs 2:1; Proverbs 7:1; Jeremiah 31:33.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleThy word have I hid in mine heart - Compare the notes at Psalms 37:31. The word rendered “hid” means properly to conceal, so that a thing may be secret, private, inaccessible; then, to lay up in private, to treasure up.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
I have hidden Your word in my heart that I might not sin against You.
I have hidden your word in my heart, that I might not sin against you.
I have hidden Your word in my heart that I might not sin against You.
In my heart I store up your words, so I might not sin against you.
Tyndale line
Thy word have I hid in mine heart, that I might not sin against thee.
Thy word have I laid up in my heart, That I might not sin against thee.
Thy word have I laid up in mine heart, that I might not sin against thee.
Thy word have I hid in my heart, that I might not sin against thee.
I haue hid thy promise in mine heart, that I might not sinne against thee.
Strictly literal
Thy *word have I hid in my heart, that I might not sin against thee.
In my heart I have hid Thy saying, That I sin not before Thee.
I have hid Your saying in my heart, || That I do not sin before You.
In my heart have I treasured up thy saying, in order that I may not sin against thee.
I have stored up your word in my heart so that I might not sin against you.
Simplified
I keep what you say in mind so I won't sin against you.
I have kept your sayings secretly in my heart, so that I might do no sin against you.
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 align closely, with all words matched. The Dead Sea Scrolls show partial restoration, confirming the integrity of the verse's message.
בְּ֭לִבִּי צָפַ֣נְתִּי אִמְרָתֶ֑ךָ לְ֝מַ֗עַן לֹ֣א אֶֽחֱטָא־ לָֽךְ׃
7 of the 7 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.
בלב׳י צפנתי אמרת׳ך [למען] [לוא] [אחטא] [ל׳ך]
1 word on the leather — 2 partly restored, 4 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 119:11
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.
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
אִמְרָה (imrah) refers to an utterance, speech, or word, and can denote a word of God, including commands and promises. It also has a connotation of a threat, particularly in the context of divine judgment. The term is feminine and is derived from a related root, אֶמְרָה (emrah), which shares similar meanings.
ref
H565a אִמְרָה utternace, speech, word H565b אֶמְרָה id. [565a]
565 'imrah im-raw'
or memrah {em-raw'}; feminine of 561, and meaning the
same:--commandment, speech, word.
see HEBREW for 0561
אִמְרָה (im.rah) — word.
1) utterance, speech, word
1a) word of God (command and promise)
אֶמְרָה (im.rah) — threat.
threat (of judgement from God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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)
Part — ParticleHTn
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
