Psalms 119:19 — Word Study
WLCגֵּ֣ר אָנֹכִ֣י בָאָ֑רֶץ אַל־ תַּסְתֵּ֥ר מִ֝מֶּ֗נִּי מִצְוֹתֶֽיךָ׃
BSAIʼânôkîy [a sojourner, temporary resident] am a strangergêr [living in a foreign land] on the earthʼerets [the land, the material world] do notʼal [let not] hideçâthar▸ [conceal, keep secret] Your commandmentsmitsvâh [laws, divine instructions] from memin [away from my understanding]
| Greek | English | Parsing |
|---|---|---|
| גֵּ֣ר | [am] a sojourner | Noun common, masculine singular absolute |
| אָנֹכִ֣י | I | Pronoun |
| בָאָ֑רֶץ | on the earth | Preposition, noun common feminine singular absolute |
| אַל־ | may not | Particle |
| תַּסְתֵּ֥ר | you hide | Verb, Hiphil, jussive second person masculine singular |
| מִ֝מֶּ֗נִּי | from me | Preposition, suffix |
| מִצְוֹתֶֽיךָ׃ | commandments your | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am a stranger on the earth; do not hide Your commandments from me. |
| KJV | I am a stranger in the earth: hide not thy commandments from me. |
| ASV | I am a sojourner in the earth: Hide not thy commandments from me. |
| YLT | A sojourner I [am] on earth, Hide not from me Thy commands. |
| WEB | I am a stranger on the earth. Don’t hide your commandments from me. |
| BBE | I am living in a strange land: do not let your teachings be kept secret from me. |
Where they part company is in the interpretation of תַּסְתֵּ֥ר — see How Translations Differ.
The sentence has a main clause expressing the speaker's status and a jussive clause that conveys a plea to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbסָתַר
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 119:19
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 119:19 reflects the psalmist's awareness of his temporary status on earth as a sojourner. He seeks a deeper understanding of God's commandments, emphasizing the importance of divine guidance in his life. This verse is part of a larger meditation on the law, where the psalmist expresses a longing for wisdom and understanding, as seen in the surrounding verses, such as Psalm 119:18 and Psalm 119:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 39:12 | Hear my prayer, O LORD, and give ear to my cry for help; do not be deaf to my weeping. For I am a foreigner dwelling with You, a stranger like all my fathers. |
| 2 | Genesis 47:9 | “My travels have lasted 130 years,” Jacob replied. “My years have been few and hard, and they have not matched the years of the travels of my fathers.” |
| 3 | 1 Chronicles 29:15 | For we are foreigners and strangers in Your presence, as were all our forefathers. Our days on earth are like a shadow, without hope. |
| 4 | 2 Corinthians 5:6 | Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord. |
| 5 | Hebrews 11:13–16 | All these people died in faith, without having received the things they were promised. However, they saw them and welcomed them from afar. And they acknowledged that they were strangers and exiles on the earth. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — גֵּר, gergenerated
The word גֵּר (ger) is a noun meaning 'sojourner' or 'foreigner.' It describes someone who temporarily resides in a place without inherited rights, often indicating a guest or stranger among God's people. This term emphasizes the psalmist's awareness of his transient existence on earth.
The parsing shows that גֵּר is a masculine singular noun, indicating a specific individual. The concept of being a sojourner carries implications of vulnerability and dependence on God for guidance and sustenance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase stranger on the earth.
Sentence Structuregenerated
The main clause is governed by the subject אָנֹכִי, I, and the predicate גֵּר, am a stranger. The prepositional phrase בָאָ֑רֶץ, on the earth, provides context for the subject's situation.
The jussive verb תַּסְתֵּ֥ר, do not hide, expresses a plea directed at God, with the object מִצְוֹתֶֽיךָ, Your commandments, indicating what is being requested.
Septuagint Backgroundgenerated
The Septuagint translates גֵּר as πάροικος, which also means 'sojourner' or 'resident alien.' This choice highlights the idea of someone living in a land that is not their own, emphasizing the psalmist's status.
The verb תַּסְתֵּ֥ר is rendered as ἀποκρύψῃς, meaning 'you will hide.' This translation maintains the sense of concealment but may carry a slightly different nuance in the context of the Greek language.
In plain words — the whole versegenerated
Psalm 119:19 expresses the psalmist's feeling of being a stranger on earth and his plea for God not to hide His commandments from him. The psalmist acknowledges his temporary status and seeks understanding of God's laws, emphasizing their importance in guiding his life.
Frequently Asked Questionsgenerated
A sojourner is someone who temporarily resides in a place, often without the rights of a native. In the context of this verse, it reflects the psalmist's awareness of his transient existence on earth.
The psalmist desires a clear understanding of God's laws, which are essential for living a righteous life. He seeks guidance and wisdom to navigate his existence as a stranger.
Psalm 119 is a meditation on the importance of God's law and commandments. This verse highlights the psalmist's longing for divine instruction amidst his temporary residence on earth.
The psalmist's plea serves as a reminder of the importance of seeking God's guidance and understanding His commandments, especially in a world where one may feel out of place.
Reflection Questionsgenerated
- In what ways do I feel like a stranger in this world, and how can I seek God's guidance during these times?
- How can I better understand and apply God's commandments in my life?
- What does it mean to me to be a sojourner in my faith journey?
- How can I help others who may feel lost or disconnected from God's commandments?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this verse to discuss the nature of human existence as transient and the importance of divine guidance in life.
Our wish, you see, is to attain to eternal life. We wish to reach the place where nobody dies, but if possible we do not want to get there via death.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI [am] a stranger in the earth,.... As all his fathers were, and all the saints are; not to divine and spiritual things; to God, and communion with him; to Christ, and the knowledge of him; to the
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am a stranger in the earth: hide not thy commandments from me. I am a stranger in the earth: hide not thy commandments from me.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStranger, or sojourner. I am not here as in my home, but as a pilgrim travelling homeward in a strange land; which calls for thy pity and help. That law of nature, which thou hast planted in all men’ s minds, teacheth them to show humanity to strangers, and to direct travellers; much more may this be expected from thee. Thy commandments; which are my chief support and guide in my pilgrimage.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:19 I [am] a stranger in the earth: hide not thy commandments from me.Ver. 19. I am a stranger in the earth] And therefore apt to lose my way, without a guide; I shall surely else be wildered and lost. Hide not thy commandments from me] viz. In the spiritual sense and effectual operation of them. Philosophers observe, that lumen est vehiculum influentiae, light is the convoy of influence; as it begets the flower in the field, the pearl in the earth, &c., so the foundation of all renovation is illumination; hence David so earnestly beggeth it here, and Psalms 119:17.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) I am a stranger.—A comparison of Psa 119:54 with Genesis 47:9 (comp. Psalms 39:12) shows that the general transitory condition of life, and not any particular circumstance of the psalmist’s history is in view. Human intelligence does not suffice to fathom the will of God. The mortal is a stranger on the earth; both time and strength are wanting to attain to knowledge which only Divine wisdom can teach.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. I am a stranger in the earth] In the land. Being obliged to wander about from place to place, I am like a stranger even in my own country. If it refer to the captives in Babylon, it may mean that they felt themselves there as in a state of exile; for, although they had been seventy years in it, they still felt it as a strange land, because they considered Palestine their home.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges19. a stranger] A sojourner (ger), or alien residing under protection in a country not his own, needs to be instructed in the law of the land that he may not offend against it. Such a ‘sojourner’ is the Psalmist upon earth, and therefore he prays God, the Lord of the earth, to impart to him a full knowledge of his obligations. The further thought may be implied that as his residence is only temporary, he would fain make the best use of life which may be short. Cp. Psalms 39:12, note.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI am a stranger in the earth - A wayfaring man; a pilgrim; a so-journer; a man whose permanent home is not in this world.
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 am a stranger on the earth; do not hide Your commandments from me.
I am a stranger on the earth. Don’t hide your commandments from me.
I am a stranger on the earth; do not hide Your commandments from me.
I am like a foreigner in this land. Do not hide your commands from me!
Tyndale line
I am a stranger in the earth: hide not thy commandments from me.
I am a sojourner in the earth: Hide not thy commandments from me.
I am a sojourner in the earth: hide not thy commandments from me.
I am a stranger in the earth: hide not thy commandments from me.
I am a stranger vpon earth: hide not thy commandements from me.
Strictly literal
I am a stranger in the land; hide not thy commandments from me.
A sojourner I [am] on earth, Hide not from me Thy commands.
I [am] a sojourner on earth, || Do not hide Your commands from me.
A stranger am I on the earth: hide not from me thy commandments.
I am a foreigner in the land; do not hide your commandments from me.
Simplified
I'm only here for a short time—don't let me miss what you have to say.
I am living in a strange land: do not let your teachings be kept secret from me.
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, "גֵּ֣ר אָנֹכִ֣י בָאָ֑רֶץ אַל־ תַּסְתֵּ֥ר מִ֝מֶּ֗נִּי מִצְוֹתֶֽיךָ׃" The Septuagint agrees with the Masoretic Text in meaning, although its word order and articles are different, reflecting a Greek structure. The Dead Sea Scrolls, specifically 4Q90, contain a partially restored text that aligns closely with the Masoretic Text, although some words are supplied by an editor. The 11Q5 manuscript also matches the Masoretic Text closely, providing a complete reading without significant variations. Overall, the primary witnesses agree with the Masoretic Text in essence, with minor differences in restoration and word order in the Septuagint.
גֵּ֣ר אָנֹכִ֣י בָאָ֑רֶץ אַל־ תַּסְתֵּ֥ר מִ֝מֶּ֗נִּי מִצְוֹתֶֽיךָ׃
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.
גר אנוכי בארץ [אל] [תסתר] [ממ׳ני] [מצותי׳ך]
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
גר אנוכי בארץ אל תסתר ממ׳ני מצוותי׳כה
7 words on the leather.
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 119:19
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.
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
N-ms — Noun common · masculine singular absoluteHNcmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Hiphil-Juss-2ms — Verb · Hiphil · jussive second person masculine singularHVhj2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms