Psalms 19:14 — Word Study
WLCיִֽהְי֥וּ לְרָצ֨וֹן׀ אִמְרֵי־ פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃
BSAalsogam arrogantzêd to withholdchâsak servant/slaveʻebed notʼal to rulemâshal thenʼâz to finishtâmam to clearnâqâh transgressionpeshaʻ manyrab
| Greek | English | Parsing |
|---|---|---|
| יִֽהְי֥וּ | let them be | Verb, Qal, imperfect third person masculine plural |
| לְרָצ֨וֹן׀ | for acceptance | Preposition, noun common masculine singular absolute |
| אִמְרֵי־ | [the] words of | Noun common, masculine plural construct |
| פִ֡י | mouth my | Noun common masculine singular construct, suffix |
| וְהֶגְי֣וֹן | and [the] meditation of | Conjunction, noun common masculine singular construct |
| לִבִּ֣י | heart my | Noun common masculine singular construct, suffix |
| לְפָנֶ֑יךָ | before you | Preposition, noun common masculine plural construct, suffix |
| יְ֝הוָ֗ה | O Yahweh | Noun proper |
| צוּרִ֥י | rock my | Noun common masculine singular construct, suffix |
| וְגֹאֲלִֽי׃ | and redeemer my | Conjunction, verb qal participle (active) masculine singular common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer. |
| KJV | Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. |
| ASV | Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer. |
| YLT | Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer! |
| WEB | Let the words of my mouth and the meditation of my heart be acceptable in your sight, Yahweh, my rock, and my redeemer. |
| BBE | Let the words of my mouth and the thoughts of my heart be pleasing in your eyes, O Lord, my strength and my salvation. |
Where they part company is רָצוֹן — see How Translations Differ.
The sentence is structured around a main clause expressing a desire, with a direct address to God serving as a concluding affirmation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגַּם
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 19:14
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 Acceptancegenerated
Psalm 19:14 is a heartfelt plea from the psalmist, asking that the words spoken and the inner thoughts be pleasing to God. This verse serves as a closing reflection after a meditation on God's creation and His law, emphasizing the importance of aligning one's speech and thoughts with divine will. It highlights the relationship between human expression and God's favor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:1–2 | Give ear to my words, O LORD; consider my groaning. |
| 2 | Psalm 51:15 | O Lord, open my lips, and my mouth will declare Your praise. |
| 3 | Psalm 66:18–20 | If I had cherished iniquity in my heart, the Lord would not have listened. |
| 4 | Psalm 119:108 | Accept the freewill offerings of my mouth, O LORD, and teach me Your judgments. |
| 5 | Genesis 4:4–5 | while Abel brought the best portions of the firstborn of his flock. And the LORD looked with favor on Abel and his offering, |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — רָצוֹן, ra.Tzongenerated
The Hebrew word רָצוֹן (ratsown) conveys the idea of acceptance, goodwill, and delight. It is derived from a root meaning to delight, encompassing concepts of favor and pleasure, particularly in the context of relationships with God. The parsing as a noun indicates it is a singular concept, focusing on the psalmist's desire for divine approval.
In this verse, רָצוֹן is pivotal, as it expresses the psalmist's hope that his words and meditations are not just uttered but are genuinely pleasing in God's sight, indicating a deep desire for harmony between his inner life and divine expectations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb here is יִֽהְי֥וּ, let them be, which governs the entire verse. It is followed by two noun phrases: אִמְרֵי־ פִ֡י (the words of my mouth) and הֶגְי֣וֹן לִבִּ֣י (the meditation of my heart), which are parallel in structure and significance.
The prepositional phrase לְפָנֶ֑יךָ (before You) indicates the audience of this plea, emphasizing the personal relationship between the psalmist and God. The structure highlights the psalmist's intent to align his expressions and thoughts with God's presence.
Septuagint Backgroundgenerated
The Septuagint translates רָצוֹן as ἀλλοτρίων, which suggests a broader interpretation of acceptance and favor. This choice reflects a nuanced understanding of the psalmist's desire for his words and thoughts to resonate positively in the divine realm.
This translation choice indicates a shift towards a more communal understanding of acceptance, possibly reflecting the early Jewish community's emphasis on collective worship and the pleasing nature of communal prayers.
In plain words — the whole versegenerated
Psalm 19:14 expresses a desire for the words spoken and the thoughts contemplated to be pleasing to God. This verse concludes a meditation on God's law, highlighting the importance of aligning one's speech and inner thoughts with divine approval.
Frequently Asked Questionsgenerated
It means that our expressions and inner reflections should align with God's will and character, reflecting a heart that seeks to honor Him.
By being mindful of the words I choose, ensuring they reflect love, truth, and respect, and by seeking to speak in ways that build others up.
Meditation allows for deep reflection on God's word and character, helping to align our hearts and minds with His will.
Addressing God directly acknowledges His presence and authority in our lives, fostering a personal relationship and open communication.
Reflection Questionsgenerated
- What are some specific words or thoughts I can bring before God in prayer this week?
- How can I practice meditation to deepen my understanding of God's word?
- In what ways can I ensure my speech reflects my faith in God?
- How does understanding God's acceptance influence my daily life and interactions with others?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, emphasizing its themes of divine acceptance and the importance of aligning one's thoughts and words with God's will.
The third division is one of praise that teaches the impossibility of the Law, and since through transgressing it more sin had appeared in the world, the grace of the gospel has been made complete;Early Church Fathers on Psalms 19 →
"And the words of my mouth shall be pleasing, and the meditation of my heart is always in Your sight." The meditation of my heart is not after the vain glory of pleasing men, for now there is pride no more, but in Your sight always,Early Church Fathers on Psalms 19 →
[The psalm] instructs us first on creation and providence; in the middle, on the Law; and finally, on grace.Early Church Fathers on Psalms 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 19:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the words of my mouth,.... Meaning either his speech in common conversation, which should not be filthy and foolish, rotten and corrupt; but such as ministers grace to the hearer: or else his
Read John Gill on Psalms 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Read Robert Jamieson on Psalms 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaving prayed that God would keep him from sinful actions, he now prays that God would govern and sanctify his words and thoughts, wherein he had many ways offended, as he here implies, and oft in this book confesseth and bewaileth. And this he the rather doth, because this caution was very necessary to preserve him from presumptuous sins, which have their first rise in the thoughts, and thence proceed to words and expressions, before they break forth into actions. Be acceptable in thy sight, i.e. be really good and holy, and so well-pleasing to thee. My strength: O thou who hast hitherto strengthened me, both against my temporal and spiritual enemies, and whose gracious powerful assistance…
Read Matthew Poole on Psalms 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 19:14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.Ver. 14. Let the words of my mouth, and the meditation, &c.] Sint ad beneplaeitum verba, &c. Let both my words and thoughts, as well as my life and actions, be to favourable acceptation; let them be such as may suit with thy law and will. O Lord, my strength] Heb. my rock, In Mare, vel in Marah, vel in hoc mundo, say the Rabbis; in the sea of sorrow, and all along the wilderness of this world (Midrash Tillin.). And my redeemer] Or, my near kinsman, who is Jesus Christ, in whom we may look for all good from God, by virtue of the covenant. This David well…
Read John Trapp on Psalms 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Meditation.—Heb., higgaîon. (See Psalms 9:16; Psalms 92:3.)
Read Charles John Ellicott on Psalms 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Let the words of my mouth] He has prayed against practical sin, the sins of the body; now, against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true, kind, and profitable; and my heart meditate nothing but what is holy, pure, and chaste. Acceptable in thy sight] Like a sacrifice without spot or blemish, offered up with a perfect heart to God. O Lord, my strength] צורי tsuri, "my fountain, my origin." My redeemer.] גאלי goali, my kinsman, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was weak, he felt the need of God's strength. He had sinned and lost all…
Read AdamClarke on Psalms 19 →CambridgeThe Cambridge Bible for Schools and Colleges14. be acceptable] An expression borrowed from the laws of sacrifice. See Leviticus 1:3-4 (R.V.); cp. Exodus 28:38. Prayer, “uttered or unexpressed,” is a spiritual sacrifice. Cp. Psalms 141:2; Hosea 14:2. The P.B.V., be always acceptable, is from the LXX. The Heb. for always would be tâmîd. If this word may be restored to the text on the authority of the LXX, it would suggest a reference to the daily sacrifice which was to be offered continually (Exodus 29:38 ff.), and in later times was called the Tâmîd. my strength &c.] My rock (see on Psalms 18:2), and my redeemer, delivering me from the tyranny of enemies and the bondage of sin, as He delivered Israel from the bondage of Egypt. Cp.…
Read Cambridge on Psalms 19 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the words of my mouth - The words that I speak; all the words that I speak. And the meditation of my heart - The thoughts of my heart.
Read Albert Barnes on Psalms 19 →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
May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer.
Let the words of my mouth and the meditation of my heart be acceptable in your sight, Yahweh, my rock, and my redeemer.
May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer.
May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.
Tyndale line
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my rock, and my redeemer.
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Let the wordes of my mouth, and the meditation of mine heart be acceptable in thy sight, O Lord, my strength, and my redeemer.
Strictly literal
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer!
Let the sayings of my mouth, || And the meditation of my heart, || Be for a pleasing thing before You, || O YHWH, my rock, and my redeemer!
(19:15) May the words of my mouth, and the meditation of my heart, be acceptable before thee, O Lord, my Rock, and my Redeemer.
May the words of my mouth and the thoughts of my heart be acceptable in your sight, Yahweh, my rock and my redeemer.
Simplified
May you be pleased with the words I speak, and the thoughts I think, Lord my rock and my redeemer.
Let the words of my mouth and the thoughts of my heart be pleasing in your eyes, O Lord, my strength and my salvation.
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, with nine of the ten words matched. The Septuagint's word order and articles differ, but the core message remains intact, emphasizing the psalmist's plea for divine acceptance.
יִֽהְי֥וּ לְרָצ֨וֹן׀ אִמְרֵי־ פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃
9 of the 10 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.
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 19:14
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
ak-sep'-tans: A rendering of the Hebrew retson, "delight," found only in Isa 60:7. It pictures God's delight in His redeemed people in the Messianic era, when their gifts, in joyful and profuse abundance, "shall come up with acceptance on mine altar." With "accepted" and other kindred words it implies redeeming grace as the basis of Divine favor. It is the "living, holy sacrifice" that is "acceptable to God" (Ro 12:1; compare Titus 3:4-6).
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
הִגָּיוֹן (higgayown) refers to a murmuring sound or musical notation, often associated with solemnity. It encompasses meanings such as resounding music, meditation, and plotting. The term appears in contexts that suggest both musical and contemplative elements.
הִגָּיוֹן n.m. resounding music, meditation, musing
base
H1902 הִגָּיוֹן
1902 higgayown hig-gaw-yone'
intensive from 1897; a murmuring sound, i.e. a musical
notation (probably similar to the modern affettuoso to
indicate solemnity of movement); by implication, a
machination:--device, Higgaion, meditation, solemn sound.
see HEBREW for 01897
הִגָּיוֹן (hig.ga.von) — Higgaion.
§ 1) meditation, resounding music, musing
1a) resounding music
1b) meditation, plotting
הִגָּיוֹן (hig.ga.von) — meditation.
1) meditation, resounding music, musing
1a) resounding music
1b) meditation, plotting
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc/Sp2ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
HC/Vqrmsc/Sp1bs — Conjunction · verb qal participle (active) masculine singular common · suffixHC/Vqrmsc/Sp1bs