Psalms 21:3 — Word Study
WLCכִּֽי־ תְ֭קַדְּמֶנּוּ בִּרְכ֣וֹת ט֑וֹב תָּשִׁ֥ית לְ֝רֹאשׁ֗וֹ עֲטֶ֣רֶת פָּֽז׃
BSAdesiretaʼăvâh heartlêb to givenâthan requestʼăresheth△ lipssâphâh notbal to withholdmânaʻ Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| תְ֭קַדְּמֶנּוּ | you meet him | Verb piel imperfect second person masculine singular, suffix |
| בִּרְכ֣וֹת | blessings of | Noun common, feminine plural construct |
| ט֑וֹב | good thing[s] | |
| תָּשִׁ֥ית | you set | Verb, Qal, imperfect second person masculine singular |
| לְ֝רֹאשׁ֗וֹ | to head his | Preposition, noun common masculine singular construct, suffix |
| עֲטֶ֣רֶת | a crown of | Noun common, feminine singular construct |
| פָּֽז׃ | pure gold | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You welcomed him with rich blessings; You placed on his head a crown of pure gold. |
| KJV | For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head. |
| ASV | For thou meetest him with the blessings of goodness: Thou settest a crown of fine gold on his head. |
| YLT | For Thou puttest before him blessings of goodness, Thou settest on his head a crown of fine gold. |
| WEB | For you meet him with the blessings of goodness. You set a crown of fine gold on his head. |
| BBE | For you go before him with the blessings of good things: you put a crown of fair gold on his head. |
Where they part company is in the rendering of בִּרְכ֣וֹת — see How Translations Differ.
The main clause introduces God's action, followed by phrases that elaborate on the blessings and the crown.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 21:3
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 Psalm of Thanksgiving for God's Blessingsgenerated
Psalms 21:3 reflects the psalmist's acknowledgment of God's generous blessings and the honor He has bestowed upon the king. This verse highlights the relationship between divine favor and royal authority, emphasizing how God meets the needs of His chosen leader. The surrounding verses further illustrate the theme of God's provision and the king's gratitude for life and glory.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:18 | They confronted me in my day of calamity, but the LORD was my support. |
| 2 | 1 Samuel 16:13 | So Samuel took the horn of oil and anointed him in the presence of his brothers, and the Spirit of the LORD rushed upon David from that day forward. Then Samuel set out and went to Ramah. |
| 3 | 2 Samuel 2:4 | Then the men of Judah came to Hebron, and there they anointed David king over the house of Judah. And they told David, “It was the men of Jabesh-gilead who buried Saul.” |
| 4 | 2 Samuel 5:3 | So all the elders of Israel came to the king at Hebron, where King David made with them a covenant before the LORD. And they anointed him king over Israel. |
| 5 | Job 41:11 | Who has given to Me that I should repay him? Everything under heaven is Mine. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — עֲטֶרֶת, 'a.Te.retgenerated
The word עֲטֶרֶת (atarah) means 'crown' and signifies honor and authority. It is derived from the root word עָטַר (atar), which conveys the idea of surrounding or encircling, often in a ceremonial context. In this verse, it emphasizes the royal status conferred by God.
The use of עֲטֶרֶת here indicates that the crown is not merely a physical object but a symbol of the king's divine right to rule, highlighting the connection between God's blessings and the leader's position.
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 finite verb תְ֭קַדְּמֶנּוּ (Te.kad.de.me.nu) governs the structure of this verse, indicating God's action in meeting the king with blessings. The main clause is followed by a noun phrase describing the blessings and a second clause that presents the action of placing the crown.
The Hebrew word order places emphasis on the blessings first, followed by the action of setting the crown, which highlights the significance of God's gifts before the royal honor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עֲטֶרֶת is rendered as ξειλέων — a term that also conveys the idea of a crown. This choice reflects a consistent understanding of the word's significance as a symbol of authority and honor.
The translation of בִּרְכ֣וֹת as ἔδωκας indicates a direct action by God in providing blessings, emphasizing the divine initiative in bestowing favor.
In plain words — the whole versegenerated
Psalms 21:3 expresses gratitude for God's generous blessings and the honor given to the king. It highlights how God meets the needs of His chosen leader by providing rich blessings and a crown of pure gold, symbolizing authority and honor.
Frequently Asked Questionsgenerated
The crown represents honor and authority, signifying the king's divine right to rule.
The blessings are abundant gifts from God that bring prosperity and praise.
This verse emphasizes the relationship between divine favor and royal authority, showcasing God's provision for His chosen leader.
The psalmist's gratitude encourages us to acknowledge and appreciate the blessings we receive from God in our lives.
Reflection Questionsgenerated
- In what ways have I experienced God's blessings in my life?
- How can I recognize and honor the authority in my life as a reflection of God's provision?
- What does it mean to me that God meets the needs of His chosen leaders?
- How can I express my gratitude for the blessings I have received?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the significance of crowns and blessings in relation to Christ and the church.
Christ is the crown of the rational nature.Early Church Fathers on Psalms 21 →
The crown of the Lord is the church gathered from the various nations, about which Paul in the person of the believers says, “My joy and my crown.”Early Church Fathers on Psalms 21 →
"For You have presented Him with the blessings of sweetness" [Psalms 21:3]. Because He had first quaffed the blessing of Your sweetness, the gall of our sins did not hurt Him.Early Church Fathers on Psalms 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 21:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou preventest him with the blessings of goodness,.... Not temporal, but spiritual blessings, which spring from the grace and goodness of God, and consist of it; and relate to the spiritual and
Read John Gill on Psalms 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head. Thou preventest - surprisest him with blessings even exceeding his request (cf. 2 Samuel 7:18-19). Settest a crown.
Read Robert Jamieson on Psalms 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePreventest him; or, didst prevent him; crowning him with manifold blessings, both more and sooner than he either desired or expected; surprising him with the gift of the kingdom, and with many happy successes. With the blessing of goodness, i. e. with excellent blessings. Or, with abundance (as this word both in Hebrew and Greek is sometimes used, as ,6) of good. A crown of pure gold either, 1. In token of victory. Or rather, 2. As an ensign of royal majesty conferred upon him.
Read Matthew Poole on Psalms 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 21:3 For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.Ver. 3. For thou preventest him with the blessinqs of goodness] Not staying till he asked them of thee. He had but a thought of building thee a house and thou sentest Nathan to tell him that thou wouldest build him an everlasting house, and stablish his throne to all perpetuity, 2 Samuel 7:16. So Isaiah 65:24, "Before they call, I will answer," &c. Thou settest a crown of pure gold upon his head] Hebraei dicunt per hoc iutelligi favorem Dei, the Jewish doctors by this crown understand the favour of God; confer Psalms 103:4. God had set a crown of lovingkindness and tender…
Read John Trapp on Psalms 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Thou preventest—i.e., comest to meet him. The word “prevent” is familiar in this sense in the English collect: “Prevent us, O Lord, in all our doings.” (Comp. Psalms 79:8; 1 Thessalonians 4:15.) The “crown “is by some identified with that won by David at Rabbah Moab. Others make it refer to a coronation. Ewald thinks of a birthday celebration. Probably no more is intended than a symbol of victory and rejoicing. Maidens were accustomed to meet a monarch returning in victory, and to offer a crown, or garland, which was a symbol of extraordinary rejoicing. (Comp. 1 Samuel 18:6; Psalms 68:11; Son 3:11; Wis 2:8; Jdt 15:13; 3Ma 7:16.)
Read Charles John Ellicott on Psalms 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thou preventest him] To prevent, from praevenio, literally signifies to go before. Hence that prayer in the communion service of our public Liturgy, "Prevent us, O Lord, in all our doings, with thy most gracious favour!" That is, "Go before us in thy mercy, make our way plain, and enable us to perform what is right in thy sight!" And this sense of prevent is a literal version of the original word תקדמנו tekademennu. "For thou shalt go before him with the blessings of goodness." Our ancestors used God before in this sense. So in Henry V.'s speech to the French herald previously to the battle of Agincourt: - "Go therefore; tell thy master, here I am. My ransom is this frail and…
Read AdamClarke on Psalms 21 →CambridgeThe Cambridge Bible for Schools and Colleges3. thou preventest him &c.] For prevent, see note on Psalms 18:18. Jehovah, as it were, goes to meet the king and bless him with success (goodness = good things, Proverbs 24:25): and once more crowns him king. The victory is a Divine confirmation of his sovereignty (1 Samuel 11:13 ff.). There may possibly be an allusion to the crown of the Ammonite king (2 Samuel 12:30).
Read Cambridge on Psalms 21 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou preventest him - Thou goest before him; thou dost anticipate him. See Psalms 17:13, margin.
Read Albert Barnes on Psalms 21 →The verse in English, compared — 17 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
For You welcomed him with rich blessings; You placed on his head a crown of pure gold.
For you meet him with the blessings of goodness. You set a crown of fine gold on his head.
For You welcomed him with rich blessings; You placed on his head a crown of pure gold.
For you bring him rich blessings; you place a golden crown on his head.
Tyndale line
For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.
For thou meetest him with the blessings of goodness: Thou settest a crown of fine gold on his head.
For thou preventest him with the blessings of goodness: thou settest a crown of fine gold on his head.
For thou hast met him with the blessings of goodness: thou hast set a crown of pure gold on his head.
For thou diddest preuent him with liberall blessings, and didest set a crowne of pure gold vpon his head.
Strictly literal
For thou hast met him with the blessings of goodness; thou hast set a crown of pure gold on his head.
For Thou puttest before him blessings of goodness, Thou settest on his head a crown of fine gold.
For You put blessings of goodness before him, || You set a crown of fine gold on his head.
(21:4) For thou meetest him unasked with the blessings of happiness: thou settest on his head a crown of pure gold.
For you bring him rich blessings; you placed on his head a crown of purest gold.
From the Latin
O my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me.
Simplified
You welcomed him on his return with special blessings; you placed a crown of pure gold on his head.
For you go before him with the blessings of good things: you put a crown of fair gold on his head.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads כִּֽי־ תְ֭קַדְּמֶנּוּ בִּרְכ֣וֹת ט֑וֹב תָּשִׁ֥ית לְ֝רֹאשׁ֗וֹ עֲטֶ֣רֶת פָּֽז׃, while the Septuagint matches seven of the eight words, indicating a high degree of agreement between the two texts. The differences in word order and specific vocabulary do not alter the overall meaning.
כִּֽי־ תְ֭קַדְּמֶנּוּ בִּרְכ֣וֹת ט֑וֹב תָּשִׁ֥ית לְ֝רֹאשׁ֗וֹ עֲטֶ֣רֶת פָּֽז׃
7 of the 8 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 21:3
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.
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)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
קָדַם (qadam) is a verb meaning to meet or come in front of someone or something. It covers actions such as anticipating, leading, and confronting, with nuances in its Piel and Hiphil forms. The entries emphasize its use in contexts of meeting or preceding, but do not provide specific verse references.
[קָדַם] vb. Pi. denom. come or be in front, meet
base
H6923 [קָדַם] vb. Pi. denom. come or be in front, meet
6923 qadam kaw-dam'
a primitive root; to project (one self), i.e. precede; hence,
to anticipate, hasten, meet (usually for help):--come (go,
(flee)) before, + disappoint, meet, prevent.
קָדַם (qa.dam) — to meet.
1) to meet, come or be in front, confront, go before
1a) (Piel)
1a1) to meet, confront, come to meet, receive
1a2) to go before, go in front, be in front
1a3) to lead, be beforehand, anticipate, forestall
1b) (Hiphil)
1b1) to come in front
1b2) to confront, anticipate
HVpi2ms/Sp3ms — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp3ms
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
HAamsa — HAamsa
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
פָּז (paz) refers to refined or pure gold. It is derived from a related root and specifically denotes gold that has been purified. The entries consistently emphasize its meaning as fine or pure gold, with no notable disagreements among the lexicons.
פַּז n.m. refined, pure gold
base
H6337 פָּז refined, pure gold
6337 paz pawz
from 6338; pure (gold); hence, gold itself (as
refined):--fine (pure) gold.
see HEBREW for 06338
פַּז (paz) — pure gold.
refined or pure gold
HNcmsa — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…