Psalms 119:96 — Word Study
WLCלְֽכָל תִּ֭כְלָה רָאִ֣יתִי קֵ֑ץ רְחָבָ֖ה מִצְוָתְךָ֣ מְאֹֽד׃
BSAI have seenrâʼâh■ [a boundary, an end] a limitqêts to allkôl [everything, every perfection] perfectiontiklâh△ but Your commandmentmitsvâh [divine, God-given, law, instruction] is without limitmᵉʼôd [exceeding, broad, bound, extremity]
| Greek | English | Parsing |
|---|---|---|
| לְֽכָל | to all | Preposition, noun common masculine singular construct |
| תִּ֭כְלָה | perfection | Noun common, feminine singular absolute |
| רָאִ֣יתִי | I have seen | Verb, Qal, perfect first person common singular |
| קֵ֑ץ | an end | Noun common, masculine singular absolute |
| רְחָבָ֖ה | [is] broad | |
| מִצְוָתְךָ֣ | commandment your | Noun common feminine singular construct, suffix |
| מְאֹֽד׃ | exceedingly | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have seen a limit to all perfection, but Your commandment is without limit. |
| KJV | I have seen an end of all perfection: but thy commandment is exceeding broad. |
| ASV | I have seen an end of all perfection; But thy commandment is exceeding broad. מ MEM. |
| YLT | Of all perfection I have seen an end, Broad [is] Thy command — exceedingly! |
| WEB | I have seen a limit to all perfection, but your commands are boundless. MEM |
| BBE | I have seen that nothing on earth is complete; but your teaching is very wide. MEM |
Where they part company is מְאֹֽד׃ — see How Translations Differ.
The sentence is structured around a main clause with a contrasting conjunction leading to another main clause, emphasizing the difference between human and divine perfection.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 119:96
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 119:96 is part of a larger reflection on the nature of God's commandments and their significance in contrast to human achievements. The psalmist acknowledges the boundaries of human perfection while affirming the limitless quality of divine instruction. This theme is consistent throughout Psalm 119, which emphasizes the importance of God's law in guiding and sustaining life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 39:5–6 | You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah |
| 2 | 1 Samuel 9:2 | And he had a son named Saul, choice and handsome, without equal among the Israelites—a head taller than any of the people. |
| 3 | 1 Samuel 17:8–49 | And Goliath stood and shouted to the ranks of Israel, “Why do you come out and array yourselves for battle? Am I not a Philistine, and are you not servants of Saul? Choose one of your men and have him come down against me. |
| 4 | 1 Samuel 31:4–5 | Then Saul said to his armor-bearer, “Draw your sword and run it through me, or these uncircumcised men will come and run me through and torture me!” But his armor-bearer was terrified and refused to do it. So Saul took his own sword and fell on it. |
| 5 | 2 Samuel 14:25 | Now there was not a man in all Israel as handsome and highly praised as Absalom. From the sole of his foot to the top of his head, he did not have a single flaw. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תִּכְלָה, Tikh.lahgenerated
The noun תִּכְלָה (tiklah) signifies 'perfection' or 'completeness.' It is derived from a root meaning 'to be complete,' emphasizing a state of wholeness or fulfillment. In this verse, it highlights the idea that human perfection has an endpoint.
The singular feminine form indicates a specific instance of perfection, contrasting with the broader, boundless nature of God's commandments. This word captures the essence of human limitations in achieving true completeness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the wording 'I have seen a limit to all perfection, but Your commandment is without limit.' The translations agree on the general meaning of the verse.
Where they part company is on the rendering of מְאֹֽד׃. The BSB uses 'without limit,' while the KJV and others prefer 'exceeding' or 'exceedingly.'
Sentence Structuregenerated
The main clause is governed by the verb רָאִ֣יתִי, I have seen, which leads into two noun phrases: one describing the limit of perfection and the other the boundless nature of God's commandment. The structure emphasizes the contrast between human limitations and divine instruction.
The prepositional phrase לְֽכָל (to all) modifies the noun תִּכְלָה (perfection), indicating that the limit applies universally, while the second part of the verse asserts the infinite quality of God's commandment.
Septuagint Backgroundgenerated
In the Septuagint, תִּכְלָה is rendered as συντελείας (synteleias), which also conveys a sense of completeness or fulfillment. This choice highlights the completeness of human endeavors in contrast to the divine commandments.
The translation of מְאֹֽד׃ as σφόδρα (sphodra) emphasizes the intensity and vastness of God's commandments, aligning with the Hebrew understanding of their boundless nature.
In plain words — the whole versegenerated
Psalm 119:96 expresses the psalmist's realization that while human perfection has limits, God's commandments are boundless. This verse highlights the contrast between what humans can achieve and the infinite nature of divine instruction.
Frequently Asked Questionsgenerated
The psalmist acknowledges that human achievements and perfection are finite and have boundaries.
God's commandment is described as limitless, providing guidance that transcends human capabilities.
It underscores the limitations of human efforts in contrast to the infinite wisdom and guidance found in God's commandments.
We can recognize our limitations while valuing the guidance and wisdom offered by God's commandments.
Reflection Questionsgenerated
- In what areas of my life do I see limits to my own perfection?
- How can I rely more on God's commandments to guide my decisions?
- What does it mean for God's commandments to be without limit in my daily life?
- How can I cultivate a deeper appreciation for the guidance provided by God's law?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine of Hippo reference this verse to discuss the nature of God's commandments and their significance in contrast to human limitations.
Lastly, he next says, "I have seen an end of all consummation: but Your commandment is exceeding broad" [Psalms 119:96].Early Church Fathers on Psalms 119 →
We answer them: You have Christ's baptism; come, in order to have Christ's Spirit as well. Be afraid of what is written: "But anyone who does not have the Spirit of Christ,Early Church Fathers on Psalms 119 →
Let us run, therefore, my brothers, let us run and let us love Christ. What Christ? Jesus Christ. Who is this? The Word of God.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:96 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblegVer. 96. I have seen an end of all perfection,.... An end, limit, or border, to every country, as the Syriac version; as there is to every kingdom and state, and to the whole world; but none to the
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have seen an end of all perfection: but thy commandment is exceeding broad. I have seen an end of all perfection: but thy commandment is exceeding broad.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have seen an end of all perfection; I have observed by my experience that the greatest and most perfect accomplishments and enjoyments in this world, the greatest glory, and riches, and power, and wisdom, are too narrow and shortlived to make men happy. Thy commandment; thy word; one part of it being synecdochically put for the whole. Broad, or large, both for extent and for continuance; it is useful to all persons in all times and conditions, and for all purposes, to inform, direct, quicken, comfort, sanctify, and save men; it is of everlasting truth and efficacy; it will never deceive nor forsake those who trust to it, as all worldly things will, but will make men happy both here and…
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:96 I have seen an end of all perfection: [but] thy commandment [is] exceeding broad.Ver. 96. I have seen an end of all perfection] viz. Here below. Tempore tacta ruunt praetoria - Fairest buildings, strongest persons, goodliest empires, have their times and their turns, their rise and their ruin, Omnis finis finem vidi (Syr. Interp.). Omnia sunt hominum tenui pendentia filo; Et subito casu quae valuere ruunt; Omnia fortunae variis stant obvia telis: Aut etiam longo tempore victa cadunt. But thy commandment is exceeding broad] It is endless, infinite, perpetual, and withal of largest extent; witness that of charity, which is the complement of the law, and the supplement of the…
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(96) I have seen.—The exact thought of the psalmist here is doubtful, and it offers such a wide application, embracing so many truths of experience, that possibly he had more than one meaning in his mind. Keeping as close to the context as possible, the meaning will be: “To all perfection (or apparent perfection) a limit is visible, but the Divine Law is boundless alike in its scope and its requirements.” This, translated into the language of modern ideas, merely says that the actual can never correspond with the ideal: “Who keeps a spirit wholly true To that ideal which he bears?”But in the word end in Hebrew, as in English, there is a limitation in time, as in space (see Job 26:10; Job…
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 96. I have seen an end of all perfection] Literally, "Of all consummations I have seen the end:" as if one should say, Every thing of human origin has its limits and end, howsoever extensive, noble, and excellent. All arts and sciences, languages, inventions, have their respective principles, have their limits and ends; as they came from man and relate to man, they shall end with man: but thy law, thy revelation, which is a picture of thy own mind, an external manifestation of thy own perfections, conceived in thy infinite ideas, in reference to eternal objects, is exceeding broad; transcends the limits of creation; and extends illimitably into eternity! This has been explained as if…
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges96. The meaning may be, ‘I have learnt by experience that all earthly perfection has its limit; but God’s commandment is unlimited in extent and value.’ The word for ‘perfection’ (tiklâh) however occurs here only, and if its sense is to be determined by that of the most closely cognate word taklîth, it would seem to mean rather ‘completeness,’ the sum of things. The sum of earthly things is limited, Jehovah’s law is infinite.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI have seen an end of all perfection - The word which is here rendered “perfection” - תכלה tiklâh - occurs only in this place; but a similar word from the same root - תכלית taklı̂yth - occurs in the
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I have seen a limit to all perfection, but Your commandment is without limit.
I have seen a limit to all perfection, but your commands are boundless. MEM
I have seen a limit to all perfection, but Your commandment is without limit.
I realize that everything has its limits, but your commands are beyond full comprehension.
Tyndale line
I have seen an end of all perfection: but thy commandment is exceeding broad.
I have seen an end of all perfection; But thy commandment is exceeding broad. מ MEM.
I have seen an end of all perfection; but thy commandment is exceeding broad.
I have seen an end of all perfection: but thy commandment is exceeding broad.
I haue seene an ende of all perfection: but thy commandement is exceeding large.
Strictly literal
I have seen an end of all perfection: thy commandment is exceeding broad.
Of all perfection I have seen an end, Broad [is] Thy command — exceedingly!
I have seen an end of all perfection, || Your command [is] exceedingly broad!
Of all perfection have I seen the end; [but] thy commandment is exceedingly extended.
I have seen that everything has its limits, but your commandments are broad, beyond limits.
Simplified
I recognize that human perfection has its limits, but your law is limitless. Mem
I have seen that nothing on earth is complete; but your teaching is very wide. MEM
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 and the Septuagint agree closely in wording, with the Septuagint providing a translation that reflects the Hebrew meanings. The Dead Sea Scrolls also support the Masoretic Text, though one word is partially restored.
לְֽכָל תִּ֭כְלָה רָאִ֣יתִי קֵ֑ץ רְחָבָ֖ה מִצְוָתְךָ֣ מְאֹֽד׃
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.
לכול תכלה ראיתי קץ רחבה מצות׳כה מואד׳ה
6 words on the leather — 1 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 119:96
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
תִּכְלָה (tiklah) refers to completeness or perfection. It is derived from a root meaning 'to be complete' and is used in contexts that emphasize the idea of wholeness. The only specific verse reference noted is Psalm 119:96.
תִּכְלָה n.f. completeness, perfection;—ψ 119:96
ref
H8502 תִּכְלָה
8502 tiklah tik-law'
from 3615; completeness:--perfection.
see HEBREW for 03615
תִּכְלָה (tikh.lah) — perfection.
perfection, completion, completeness
N-fs — Noun common · feminine singular absoluteHNcfsa
Perfection
See SANCTIFICATION.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
N-ms — Noun common · masculine singular absoluteHNcmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
HAafsa — HAafsa
brod (rochabh, "width"; rechobh, "a broadway," "street," "court"; eurchoros, "spacious"): Occurs frequently as a term of dimension (Ex 27:1; 1Ki 6:6; Eze 40:6,43 the Revised Version (British and American), "handbreadth long") and as indicative of strength (Ne 3:8; Jer 51:58). The centers of communal life are called the "broad places," often rendered "streets" (Jer 5:1; So 3:2; Na 2:4). A court before the temple: "the broad place on the east" (the King James Version…
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-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa