Psalms 119:39 — Word Study
WLCהַעֲבֵ֣ר חֶ֭רְפָּתִי אֲשֶׁ֣ר יָגֹ֑רְתִּי כִּ֖י מִשְׁפָּטֶ֣יךָ טוֹבִֽים׃
BSATurn awayʻâbar [remove, take away] the disgracecherpâh [reproach, shame, rebuke] I dreadyâgôr■ [fear, am afraid of] forkîy [because, since] Your judgmentsmishpâṭ [ordinances, decisions, justice] are goodṭôwb [truly, indeed, pleasant, beneficial, righteous]
| Greek | English | Parsing |
|---|---|---|
| הַעֲבֵ֣ר | take away | Verb, Hiphil, imperative second person masculine singular |
| חֶ֭רְפָּתִי | reproach my | Noun common feminine singular construct, suffix |
| אֲשֶׁ֣ר | which | Particle |
| יָגֹ֑רְתִּי | I dread | Verb, Qal, perfect first person common singular |
| כִּ֖י | for | Particle |
| מִשְׁפָּטֶ֣יךָ | judgments your | Noun common masculine plural construct, suffix |
| טוֹבִֽים׃ | [are] good | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Turn away the disgrace I dread, for Your judgments are good. |
| KJV | Turn away my reproach which I fear: for thy judgments are good. |
| ASV | Turn away my reproach whereof I am afraid; For thine ordinances are good. |
| YLT | Remove my reproach that I have feared, For Thy judgments [are] good. |
| WEB | Take away my disgrace that I dread, for your ordinances are good. |
| BBE | Take away the shame which is my fear; for your decisions are good. |
Where they part company is טוֹבִֽים׃ — see How Translations Differ.
One main verb, with a direct object and a reason clause. The structure emphasizes the psalmist's plea and the foundation of his request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָבַר
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 119:39
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 — A Prayer for Deliverancegenerated
Psalms 119:39 expresses a heartfelt plea from the psalmist, who is troubled by a sense of disgrace and seeks God's help to remove it. This verse is part of a larger meditation on God's laws and judgments, emphasizing their goodness and the psalmist's reliance on divine justice. By acknowledging his fears, the psalmist demonstrates vulnerability and faith in God's ability to provide relief and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:22–31 | Remove my scorn and contempt, for I have kept Your testimonies. |
| 2 | Psalm 39:8 | Deliver me from all my transgressions; do not make me the reproach of fools. |
| 3 | Psalm 57:3 | He reaches down from heaven and saves me; He rebukes those who trample me. Selah God sends forth His loving devotion and His truth. |
| 4 | 2 Samuel 12:14 | Nevertheless, because by this deed you have shown utter contempt for the word of the LORD, the son born to you will surely die.” |
| 5 | 1 Timothy 3:7 | Furthermore, he must have a good reputation with outsiders, so that he will not fall into disgrace and into the snare of the devil. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הַעֲבֵ֣ר, ha.'a.Vergenerated
The verb עָבַר (abar) is in the Hiphil stem, indicating a causative action, meaning 'to take away' or 'to remove.' This form emphasizes the psalmist's request for God to actively intervene and eliminate the disgrace he fears.
This word can also imply crossing over or transitioning, which highlights the psalmist's desire to move from a state of shame to one of honor through God's action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses turn away for הַעֲבֵ֣ר. Other translations, such as the KJV and ASV, also use take away, maintaining the request for divine action.
Where translations differ is in the rendering of טוֹבִֽים׃. The ULB translates it as righteous, while the NETB opts for indeed, reflecting different nuances of the word's meaning.
Sentence Structuregenerated
The finite verb הַעֲבֵ֣ר governs the main clause, with the object חֶ֭רְפָּתִי following it. The structure is straightforward, with the psalmist's plea leading directly into the reason for his request, which is grounded in the goodness of God's judgments.
This sentence flows logically, connecting the psalmist's fear of disgrace with a declaration about God's character, emphasizing the relationship between human vulnerability and divine justice.
Septuagint Backgroundgenerated
The Septuagint translates הַעֲבֵ֣ר as περίελε, which also means 'take away.' This choice aligns closely with the Hebrew meaning, indicating a direct request for removal.
The Greek word conveys a similar sense of active intervention, reinforcing the psalmist's dependence on God to alleviate his shame.
In plain words — the whole versegenerated
Psalms 119:39 is a plea from the psalmist asking God to remove the disgrace he fears. He acknowledges that God's judgments are good, showing his trust in God's justice and righteousness.
Frequently Asked Questionsgenerated
The disgrace refers to feelings of shame or reproach that the psalmist fears, possibly due to external criticism or personal failings.
The psalmist believes that understanding and relying on God's judgments can provide relief from shame, as they are inherently good and just.
It shows a deep reliance on God for help in times of distress, highlighting the psalmist's faith in God's ability to provide justice and remove shame.
We can learn the importance of bringing our fears and concerns to God, trusting in His goodness and justice to address our needs.
Reflection Questionsgenerated
- What are some areas in my life where I feel disgrace, and how can I bring those to God?
- How do I understand the goodness of God's judgments in my own life?
- In what ways can I rely on God's justice when facing shame or reproach?
- How can I encourage others who may be struggling with feelings of disgrace?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Augustine, have commented on this verse, reflecting on the themes of reproach and the goodness of God's judgments.
"Take away my reproach which I have suspected, for Your judgments are sweet" [Psalms 119:39].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTurn away my reproach which I fear,.... Either for the sake of religion, which was disagreeable to him; and he might be afraid it would be too heavy for him to bear, and be a temptation to him to
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTurn away my reproach which I fear: for thy judgments are good. Turn away my reproach which I fear. The reproach of the enemy makes the suppliant fear that he may come to a bad end at last (cf. Job 3:25; Job 9:28).
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurn away my reproach; either, 1. For the shameful disappointment of my hopes and confident boastings concerning the truth and certainty of thy promises; or, 2. For my manifold failings, and particularly for that shameful matter about Uriah and Bathsheba; or, 3. For my instability in or apostacy from thy ways; which in respect of mine own weakness and folly I have great cause to fear. For thy judgments are good: this may be a reason either, 1. Why he prayed and hoped that God would turn away reproach from him, because God’ s word and statutes were good, and therefore it was not fit for any to suffer reproach in and for his diligent observation of them; or, 2. Why he feared reproach, because…
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:39 Turn away my reproach which I fear: for thy judgments [are] good.Ver. 39. Turn away my reproach] Cover it, cure it, suffer it not to break forth, to my disgrace among men. For thy judgments are good] But their tender mercies are mere cruelties; if, therefore, at any time I fall into opprobrious and reproachful practices; Lord, be thou my judge, and not they: for thy judgments are like thyself, good, and righteous, &c.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) My reproach which I fear.—The word for fear is an unusual one, used in Deuteronomy 9:19; Deuteronomy 28:60, for very strong dread. The reproach may be either the disgrace in God’s sight of violating His commands, or, as the context (Psalms 119:42) suggests, a reproach from men for keeping God’s law.
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. Turn away my reproach, which I fear] This may be understood of the reproach which a man may meet with in consequence of living a godly life, for such a life was never fashionable in any time or country. But I have found the following note on the passage: "I have done a secret evil; my soul is sorry for it: if it become public, it will be a heavy reproach to me. O God, turn it away, and let it never meet the eye of man!" - Anon.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges39. my reproach] Here, as in Psalms 119:22-23; Psalms 119:42, the scorn which he has to bear for his loyalty to God’s law. for thy judgments are good] And therefore I ought not to suffer for observing them. For judgments see Psalms 119:13; Psalms 119:20; Psalms 119:30.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleTurn away my reproach - The reproach which is likely to come upon me from being a professed worshipper of God. In all ages good men have been exposed to this reproach.
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
Turn away the disgrace I dread, for Your judgments are good.
Take away my disgrace that I dread, for your ordinances are good.
Turn away the disgrace I dread, for Your judgments are good.
Take away the insults that I dread! Indeed, your regulations are good.
Tyndale line
Turn away my reproach which I fear: for thy judgments are good.
Turn away my reproach whereof I am afraid; For thine ordinances are good.
Turn away my reproach whereof I am afraid; for thy judgments are good.
Turn away my reproach which I fear: for thy judgments are good.
Take away my rebuke that I feare: for thy iudgements are good.
Strictly literal
Turn away my reproach which I fear; for thy judgments are good.
Remove my reproach that I have feared, For Thy judgments [are] good.
Remove my reproach that I have feared, || For Your judgments [are] good.
Cause to pass away my disgrace of which I have dread; for thy ordinances are good.
Take away the insults I dread, for your righteous judgments are good.
Simplified
Take away the shame I dread, for your law is good.
Take away the shame which is my fear; for your decisions are good.
Word by word, the decisions they made
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 is supported by the Septuagint, which matches all seven words in a word-by-word correspondence. The Dead Sea Scrolls also align closely with the Masoretic Text, with minor restorations noted.
הַעֲבֵ֣ר חֶ֭רְפָּתִי אֲשֶׁ֣ר יָגֹ֑רְתִּי כִּ֖י מִשְׁפָּטֶ֣יךָ טוֹבִֽים׃
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.
העבר חרפת׳י אשר יגרתי כי משפטי׳ך טובים
6 words on the leather — 1 partly restored.
העבר חרפת׳י אשר יגרתי כי משפטי׳כה טובים
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 119:39
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 עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
יָגֹר (yagor) is a primitive root meaning to fear or be afraid. It is used in the Qal stem to express feelings of dread or fear. The entries consistently emphasize its core meaning without significant variation.
[יָגֹר] vb. be afraid, fear
base
H3025 [יָגֹר] be afraid, fear
3025 yagor yaw-gore'
a primitive root; to fear:--be afraid, fear.
יָגֹר (ya.gor) — to fear.
(Qal) to fear, dread, be afraid
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAampa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
