Psalms 119:164 — Word Study
WLCשֶׁ֣בַע בַּ֭יּוֹם הִלַּלְתִּ֑יךָ עַ֝֗ל מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃
BSASeven timesshebaʻ a dayyôwm I praise Youhâlal■ [celebrate, shine with joy] forʻal Your righteoustsedeq [just and fair, ordinances, or decisions based on Your character] judgmentsmishpâṭ [justice or verdicts]
| Greek | English | Parsing |
|---|---|---|
| שֶׁ֣בַע | seven [times] | Noun common, both singular absolute |
| בַּ֭יּוֹם | in the day | Preposition, noun common masculine singular absolute |
| הִלַּלְתִּ֑יךָ | I praise you | Verb piel perfect first person common singular, suffix |
| עַ֝֗ל | on | Preposition |
| מִשְׁפְּטֵ֥י | [the] judgments of | Noun common, masculine plural construct |
| צִדְקֶֽךָ׃ | righteousness your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Seven times a day I praise You for Your righteous judgments. |
| KJV | Seven times a day do I praise thee because of thy righteous judgments. |
| ASV | Seven times a day do I praise thee, Because of thy righteous ordinances. |
| YLT | Seven [times] in a day I have praised Thee, Because of the judgments of Thy righteousness. |
| WEB | Seven times a day, I praise you, because of your righteous ordinances. |
| BBE | Seven times a day do I give you praise, because of your upright decisions. |
All translations agree on the core message of praising God seven times a day for His righteous judgments.
The structure is straightforward, with a main clause followed by a prepositional phrase that explains the reason for the praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 119:164
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Meditation on God's Lawgenerated
Psalm 119:164 highlights the psalmist's dedication to praising God throughout the day. This verse emphasizes the importance of God's righteous judgments, which inspire continual worship. It is part of a larger reflection on the value of God's law, as seen in the surrounding verses, where the psalmist contrasts love for God's law with disdain for falsehood and expresses a longing for peace through obedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:62 | At midnight I rise to give You thanks for Your righteous judgments. |
| 2 | Psalm 55:17 | Morning, noon, and night, I cry out in distress, and He hears my voice. |
| 3 | Psalm 48:11 | Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments. |
| 4 | Psalm 97:8 | Zion hears and rejoices, and the towns of Judah exult because of Your judgments, O LORD. |
| 5 | Revelation 19:2 | For His judgments are true and just. He has judged the great prostitute who corrupted the earth with her immorality. He has avenged the blood of His servants that was poured out by her hand.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הִלַּלְתִּ֑יךָ, hi.lal.Ti.khagenerated
The verb הָלַל (halal) is a piel perfect form, indicating a completed action of praise. It conveys a sense of shining or celebrating, suggesting that the act of praising God is both joyful and public.
This word captures the essence of worship as an expression of joy and reverence. The psalmist declares his intention to praise God seven times a day, indicating a rhythm of worship that is both structured and heartfelt.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent, with all versions reflecting the act of praising God seven times a day for His righteous judgments.
Sentence Structuregenerated
The finite verb הִלַּלְתִּ֑יךָ (I praise You) governs the sentence, with a numeral phrase indicating frequency and prepositional phrases providing context. The structure emphasizes the psalmist's commitment to praise as a continual act.
The order of words places the emphasis on the act of praising, followed by the timing and the reason for that praise, effectively highlighting the psalmist's devotion.
Septuagint Backgroundgenerated
The Septuagint translates הִלַּלְתִּ֑יךָ as σοι (to You), maintaining the direct address to God. This choice reflects a personal relationship in the act of praise.
The use of κρίματα for מִשְׁפְּטֵי shows a focus on God's judgments as legal decisions, reinforcing the theme of divine justice.
In plain words — the whole versegenerated
Psalm 119:164 expresses the psalmist's dedication to praising God seven times each day for His righteous judgments. This reflects a deep commitment to worship and recognition of God's fairness and justice in His decisions.
Frequently Asked Questionsgenerated
It signifies a continuous and intentional practice of worship, showing that the psalmist values God's judgments and wants to acknowledge them regularly.
God's judgments are considered righteous because they are based on His character, which is just and fair, providing a moral standard for human behavior.
You can set specific times throughout the day to reflect on God's goodness, express gratitude, and engage in worship, similar to the psalmist's example.
Public praise can encourage others in their faith and create a community of worship, reflecting the joy and reverence we have for God.
Reflection Questionsgenerated
- How can I make praise a more regular part of my daily life?
- What are some specific judgments of God that I can reflect on and praise Him for?
- In what ways does understanding God's righteousness affect my view of justice in the world?
- How can I encourage others to join me in praising God for His righteous judgments?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Augustine, reference this verse to illustrate the importance of continual praise and the significance of God's judgments.
Such was, assuredly, the conduct of the Psalmist, who says, "Seven times a day do I praise You, because of Your righteous judgments" [Psalms 119:164].Early Church Fathers on Psalms 119 →
The seven loaves signify the sevenfold working of the Holy Spirit; the four thousand people, the church established under the four Gospels; the seven baskets of fragments, the perfection of the church.Early Church Fathers on Psalms 119 →
Bishop Epiphanius of Cyprus, of holy memory, was told this by the abbot of his monastery in Palestine. ‘By your prayers we have kept our rule;Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:164 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeven times a day do I praise thee,.... That is, very often in a day; not a day passed over his head but he praised the Lord, and often in the day; so the phrase "seven times" is used, Psalms 12:6.
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySeven times a day do I praise thee because of thy righteous judgments. Seven times a day do I praise thee because of thy righteous judgments. "Seven times," the number for perfection.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 164. Seven times; many times; that definite number being oft taken indefinitely, as , and elsewhere.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:164 Seven times a day do I praise thee because of thy righteous judgments.Ver. 164. Seven times a day do I praise thee] Septies, id est, saepissime, very oft in the day; whensoever God setteth me up an altar I am ready with my sacrifice. Mahometans pray constantly five times a day; those of Morocco six times. Papists foolishly and superstitiously allege this text for their seven Canonical hours, as they call them. The Jews pronounce a hundred benedictions every day (Leo Modena).
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(164) Seven times.—Some commentators think the number is used here only in a general way for “often,” “repeatedly;” but the number seven evidently had some sacred association for the Hebrews. (Comp. Leviticus 26:18; Proverbs 24:16; Matthew 18:21, &c) No doubt the seven canonical hours were partly derived from this verse. Elsewhere we find three times as the stated occasions of prayer (Psalms 55:17).
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 164. Seven times a day do I praise thee] We have often seen that seven was a number expressing perfection, completion, c., among the Hebrews and that it is often used to signify many, or an indefinite number, see Proverbs 24:16; Leviticus 26:28. And here it may mean no more than that his soul was filled with the spirit of gratitude and praise, and that he very frequently expressed his joyous and grateful feelings in this way. But Rabbi Solomon says this is to be understood literally, for they praised God twice in the morning before reading the decalogue, and once after; twice in the evening before the same reading, and twice after; making in the whole seven times. The Roman Church has…
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges164. Seven times a day] Not merely morning noon and night (Psalms 55:17), but constantly and repeatedly. Cp. Proverbs 24:16; &c. righteous judgments] Cp. Psalms 119:7, &c.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleSeven times a day - The word seven may be used here, as it is often in the Scriptures, indefinitely to denote many, or often. There is, however, nothing which makes it necessary to understand it in this sense.
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
Seven times a day I praise You for Your righteous judgments.
Seven times a day, I praise you, because of your righteous ordinances.
Seven times a day I praise You for Your righteous judgments.
Seven times a day I praise you because of your just regulations.
Tyndale line
Seven times a day do I praise thee because of thy righteous judgments.
Seven times a day do I praise thee, Because of thy righteous ordinances.
Seven times a day do I praise thee, because of thy righteous judgments.
Seven times a day do I praise thee, because of thy righteous judgments.
Seuen times a day doe I praise thee, because of thy righteous iudgements.
Strictly literal
Seven times a day do I praise thee because of thy righteous judgments.
Seven [times] in a day I have praised Thee, Because of the judgments of Thy righteousness.
Seven [times] in a day I have praised You, || Because of the judgments of Your righteousness.
Seven times in the day do I praise thee because of thy righteous decrees.
Seven times a day I praise you because of your righteous decrees.
Simplified
I praise you seven times a day because your laws are good.
Seven times a day do I give you praise, because of your upright decisions.
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 aligns with the Septuagint in meaning, with all six words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
שֶׁ֣בַע בַּ֭יּוֹם הִלַּלְתִּ֑יךָ עַ֝֗ל מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[שבע] [ביום] אהלל׳כה על משפטי [צדק׳כה]
1 word on the leather — 2 partly restored, 3 supplied entire by an editor.
[שבע] [ביום] אהלל׳כה על [משפטי] [צדק׳כה]
1 word on the leather — 1 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 119:164
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.
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — Noun common · both singular absoluteHNcbsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Perf-1cs | Suff — Verb piel perfect first person common singular · suffixHVpp1cs/Sp2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp — Noun common · masculine plural constructHNcmpc
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…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms