Psalms 119:71 — Word Study
WLCטֽוֹב־ לִ֥י כִֽי־ עֻנֵּ֑יתִי לְ֝מַ֗עַן אֶלְמַ֥ד חֻקֶּֽיךָ׃
BSAtokîy be afflictedʻânâh■ [humbled, oppressed] thatmaʻan I might learnlâmad▸ [be guided, instructed] Your statuteschôq [decrees, laws, divine rules]
| Greek | English | Parsing |
|---|---|---|
| טֽוֹב־ | it was good | Verb, Qal, perfect third person masculine singular |
| לִ֥י | for me | Preposition, suffix |
| כִֽי־ | that | Particle |
| עֻנֵּ֑יתִי | I was afflicted | Verb, Pual, perfect first person common singular |
| לְ֝מַ֗עַן | so that | Particle |
| אֶלְמַ֥ד | I may learn | Verb, Qal, jussive first person common singular |
| חֻקֶּֽיךָ׃ | decrees your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It was good for me to be afflicted, that I might learn Your statutes. |
| KJV | It is good for me that I have been afflicted; that I might learn thy statutes. |
| ASV | It is good for me that I have been afflicted; That I may learn thy statutes. |
| YLT | Good for me that I have been afflicted, That I might learn Thy statutes. |
| WEB | It is good for me that I have been afflicted, that I may learn your statutes. |
| BBE | It is good for me to have been through trouble; so that I might come to the knowledge of your rules. |
All translations agree on the meaning of טוֹב־ as good.
The structure includes a main clause followed by two subordinate clauses, illustrating the relationship between affliction and learning.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbטוֹב
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 119:71
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 the Goodness of God's Lawgenerated
Psalm 119:71 expresses the psalmist's realization that experiencing affliction has been beneficial. This verse is part of a larger reflection on the importance of God's statutes, illustrating how trials can lead to spiritual growth and understanding. The preceding and following verses emphasize the value of God's laws and the psalmist's deep appreciation for them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:67 | Before I was afflicted, I went astray; but now I keep Your word. |
| 2 | Psalm 94:12–13 | Blessed is the man You discipline, O LORD, and teach from Your law, |
| 3 | Isaiah 27:9 | Therefore Jacob’s guilt will be atoned for, and the full fruit of the removal of his sin will be this: When he makes all the altar stones like crushed bits of chalk, no Asherah poles or incense altars will remain standing. |
| 4 | 1 Corinthians 11:32 | But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. |
| 5 | Hebrews 12:10–11 | Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — טוֹב־, tov-generated
The Hebrew word טוֹב (tov) is a verb meaning to be good or pleasing. It conveys a sense of benefit and delight, often associated with God's actions or human behavior. The parsing as a perfect third person masculine singular indicates a completed action, affirming that the psalmist recognizes the goodness of his affliction.
This word appears frequently throughout the Old Testament, often highlighting God's nature as good and the positive outcomes of His decrees. In this context, it underscores the paradox that affliction can lead to goodness and learning.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses good for טוֹב־ and maintains the original meaning.
Sentence Structuregenerated
The verse consists of a main clause, טוֹב־, it was good, followed by two subordinate clauses: one explaining the reason for affliction and the other expressing the purpose of learning. This structure highlights the cause-and-effect relationship between affliction and learning.
The Hebrew word order places emphasis on the goodness of the affliction, suggesting that the psalmist's experience is central to the message.
Septuagint Backgroundgenerated
In the Septuagint, טוֹב־ is rendered as ἀγαθόν (agathon), which carries a similar meaning of goodness. This choice reflects a consistent understanding of the positive nature of the experience described.
The translation choices in the Septuagint align with the Hebrew, emphasizing the beneficial aspect of affliction as a means to learn.
In plain words — the whole versegenerated
Psalm 119:71 reflects the psalmist's understanding that being afflicted was beneficial for him because it led him to learn God's laws. This verse emphasizes the idea that trials can have a positive outcome, helping one grow in understanding.
Frequently Asked Questionsgenerated
The psalmist suggests that experiencing hardship can lead to valuable lessons and a deeper understanding of God's laws.
Learning God's statutes can guide your actions and decisions, aligning them with His will and purpose.
While suffering is difficult, the psalmist indicates that it can lead to growth and a greater appreciation for God's guidance.
God's statutes refer to His laws and decrees, which provide direction for living a righteous life.
Reflection Questionsgenerated
- How have I experienced growth through difficult times in my life?
- What steps can I take to better understand and apply God's statutes in my daily life?
- In what ways can I support others who are going through affliction?
- How can I cultivate a mindset that sees the value in trials and challenges?
The early church on this verse — how the Fathers read it
Augustine of Hippo reflects on this verse, noting the connection between humility through affliction and learning God's righteousness.
"It is good for me that You have humbled me: that I might learn Your righteousnesses" [Psalms 119:71]. He has said something kindred to this above.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:71 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] good for me that I have been afflicted,.... The good and profit of which he had observed before; [See comments on Psalms 119:67].
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is good for me that I have been afflicted; that I might learn thy statutes. It is good for me that I have been afflicted - (Hebrews 12:10; John 15:2; Job 5:6 : cf. Psalms 119:67; Psalms 119:75).
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGood; necessary, and greatly beneficial. He repeats what in effect he said before, , partly to intimate the certainty and importance of this truth, and partly because it is a great paradox to worldly men, who generally esteem afflictions to be evil, yea, the worst of evils.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:71 [It is] good for me that I have been afflicted; that I might learn thy statutes.Ver. 71. It is good for me that I have been afflicted] And thereby humbled; for else the fruit of affliction is lost, and they are always impaired that are not improved by their sufferings, as all God’ s people are sure to be at length. The Lacedemonians of old (and the same is said of the Hollanders of late) grew rich by war, and were bettered when all other kingdoms were undone by it. The saints make benefit of their crosses, which to others are destructive. That I might learn thy statutes] Luther saith of some of Saint Paul’ s Epistles, that they can never be understood but by the cross. Qui…
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(71) It is good . . .—See Psalms 119:67. Probably the result of discipline on the nation is intended, though the “sweet uses of adversity” were long ago a truism of moralists. See Æsch., Agam., 172: “Who guideth mortals to wisdom, maketh them grasp lore Firmly through their pain.”
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 71. It is good for me that I have been afflicted] See on Psalms 119:67.
Read AdamClarke on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt is good for me that I have been afflicted - See the notes at Psalms 119:67. Whatever may have been the form of the affliction, it was good for me. The design was benevolent; the result has been my own benefit.
Read Albert Barnes on Psalms 119 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleùׂ, Teth.65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful
Read Daniel Denison Whedon 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
It was good for me to be afflicted, that I might learn Your statutes.
It is good for me that I have been afflicted, that I may learn your statutes.
It was good for me to be afflicted, that I might learn Your statutes.
It was good for me to suffer, so that I might learn your statutes.
Tyndale line
It is good for me that I have been afflicted; that I might learn thy statutes.
It is good for me that I have been afflicted; That I may learn thy statutes.
It is good for me that I have been afflicted; that I might learn thy statutes.
It is good for me that I have been afflicted; that I might learn thy statutes.
It is good for me that I haue beene afflicted, that I may learne thy statutes.
Strictly literal
It is good for me that I have been afflicted, that I might learn thy statutes.
Good for me that I have been afflicted, That I might learn Thy statutes.
[It is] good for me that I have been afflicted, || That I might learn Your statutes.
It is well for me that I have been afflicted, in order that I might learn thy statutes.
It is good for me that I have suffered so that I would learn your statutes.
Simplified
The suffering I went through was good for me, so I could think about what you have stipulated.
It is good for me to have been through trouble; so that I might come to the knowledge of your rules.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with six of the seven words matching. The Dead Sea Scrolls also support the Masoretic Text, though two words are partially restored, indicating a high degree of consistency across these ancient witnesses.
טֽוֹב־ לִ֥י כִֽי־ עֻנֵּ֑יתִי לְ֝מַ֗עַן אֶלְמַ֥ד חֻקֶּֽיךָ׃
6 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.
טוב ל׳י כי ענית׳ני למען אלמד חוקי׳כה
5 words on the leather — 2 partly restored.
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 119:71
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 טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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).
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Pual-Perf-1cs — Verb · Pual · perfect first person common singularHVPp1cs
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Qal-Imperf-1cs — Verb · Qal · jussive first person common singularHVqj1cs
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
