Psalms 25:11 — Word Study
WLCלְמַֽעַן־ שִׁמְךָ֥ יְהוָ֑ה וְֽסָלַחְתָּ֥ לַ֝עֲוֹנִ֗י כִּ֣י רַב־ הֽוּא׃
BSAFor the sake ofmaʻan [because of, in view of] Your nameshêm [Your identity, honor, and character] O LORDYᵉhôvâh [Yehovah, the self-existent God] forgiveçâlach■ [pardon, show mercy] my iniquityʻâvôn [moral evil, sin] forkîy [since, because] ithûwʼ is greatrab [abundant, numerous]
| Greek | English | Parsing |
|---|---|---|
| לְמַֽעַן־ | for [the] sake of | Particle |
| שִׁמְךָ֥ | name your | Noun common masculine singular construct, suffix |
| יְהוָ֑ה | O Yahweh | Noun proper |
| וְֽסָלַחְתָּ֥ | you will forgive | Verb, Qal, sequential perfect second person masculine singular |
| לַ֝עֲוֹנִ֗י | iniquity my | Preposition, noun common masculine singular construct, suffix |
| כִּ֣י | for | Particle |
| רַב־ | [is] great | Adj |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the sake of Your name, O LORD, forgive my iniquity, for it is great. |
| KJV | For thy name’s sake, O LORD, pardon mine iniquity; for it is great. |
| ASV | For thy name’s sake, O Jehovah, Pardon mine iniquity, for it is great. |
| YLT | For Thy name's sake, O Jehovah, Thou hast pardoned mine iniquity, for it [is] great. |
| WEB | For your name’s sake, Yahweh, pardon my iniquity, for it is great. |
| BBE | Because of your name, O Lord, let me have forgiveness for my sin, which is very great. |
Translations agree on the essential meaning of the verse, particularly regarding the concepts of forgiveness and iniquity.
The structure shows a clear main request followed by reasons and descriptions, emphasizing the connection between God's name and the act of forgiveness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbסָלַח
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 25:11
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 Forgivenessgenerated
Psalm 25:11 is a heartfelt plea from David, recognizing the greatness of his iniquity and appealing to the character of the LORD. This verse reflects the overarching theme of God's mercy and faithfulness, as seen in the surrounding verses that emphasize His loving ways. David's acknowledgment of his sin highlights the need for divine pardon, which is a consistent theme in the Psalms and throughout Scripture.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:3 | For You are my rock and my fortress; lead me and guide me for the sake of Your name. |
| 2 | Psalm 79:9 | Help us, O God of our salvation, for the glory of Your name; deliver us and atone for our sins, for the sake of Your name. |
| 3 | Psalm 109:21 | But You, O GOD, the Lord, deal kindly with me for the sake of Your name; deliver me by the goodness of Your loving devotion. |
| 4 | Psalm 143:11 | For the sake of Your name, O LORD, revive me. In Your righteousness, bring my soul out of trouble. |
| 5 | Isaiah 43:25 | I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עָוֹן, avongenerated
The word עָוֹן (avon) signifies iniquity or moral evil, encompassing the guilt and consequences associated with sin. It is often used in contexts that highlight human depravity and the need for divine forgiveness.
In this verse, it emphasizes the weight of David's wrongdoing, which he acknowledges as 'great.' The use of this term underscores the seriousness of sin in the biblical narrative, where iniquity is seen as a barrier between humanity and God.
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 verse contains a main clause centered around the finite verb סָלַחְתָּ֥, you will forgive, which is the focal point of David's request. It is followed by a prepositional phrase indicating the reason for the request, and a noun phrase that identifies the speaker's sin as great.
The structure emphasizes the cause-and-effect relationship between God's name and the act of forgiveness, highlighting the significance of divine identity in the context of mercy.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἱλάσῃ to translate סָלַח, indicating a focus on the act of atonement or appeasement. This choice suggests an interpretation that emphasizes the need for reconciliation with God.
This rendering shows a slight shift in focus from mere forgiveness to the broader concept of atonement, which is significant in understanding the relationship between humanity and the divine.
In plain words — the whole versegenerated
Psalm 25:11 expresses David's plea to the LORD for forgiveness of his great sin, appealing to God's name and character. This verse highlights the importance of recognizing one's shortcomings and the need for divine mercy.
Frequently Asked Questionsgenerated
David appeals to God's honor and character, suggesting that God's reputation is at stake when He forgives sin.
David acknowledges the seriousness of his sin, recognizing its weight and the need for God's mercy.
This verse reflects the recurring theme in the Psalms where the psalmists seek God's mercy and forgiveness, emphasizing the relationship between human sin and divine grace.
David's humble acknowledgment of his sin teaches us the importance of repentance and the assurance that God is willing to forgive those who sincerely seek Him.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's forgiveness, acknowledging my shortcomings?
- How can I better understand the significance of God's name in my prayers and requests for mercy?
- What does it mean for me to recognize the weight of my iniquity before God?
- How can I cultivate a heart that seeks forgiveness and extends mercy to others, just as David does?
The early church on this verse — how the Fathers read it
Jerome references this verse to discuss the balance between God's mercy and judgment, illustrating the theological implications of David's plea.
Although the mercy of God mitigated the truth of his judgment, nevertheless, because David was bold enough to make such statements, he was abandoned to his weakness for awhile, and, as you say, to the freedom of his will.Early Church Fathers on Psalms 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 25:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thy name's sake, O Lord, pardon mine iniquity,.... Which to do is one of the promises and blessings of the covenant.
Read John Gill on Psalms 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thy name's sake, O LORD, pardon mine iniquity; for it is great. For thy name's sake (note, Psalms 23:3) - For the sake of thy manifested character.
Read Robert Jamieson on Psalms 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor thy name’ s sake, i.e. for the honour of thy goodness and truth, which is concerned herein. For it is great; and therefore none but such a God can pardon it, and nothing but thy own name can move thee to do it; and the pardoning of it will well become so great and good a God, and will tend much to the illustration of thy glory, as the greatness and desperateness of the disease advanceth the honour and praise of the physician. Or this may be urged, not as an argument to move God, but as the reason that moved him to pray so earnestly, and that for God’ s name’ s sake. Or, though (as this particle is oft rendered, as , and elsewhere) it be great. Possibly he speaks of his sin against Uriah…
Read Matthew Poole on Psalms 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 25:11 For thy name’ s sake, O LORD, pardon mine iniquity; for it [is] great. Ver. 11. For thy name’ s sake, O Lord, pardon mine iniquity] Never did prisoner at the bar beg more earnestly for his life than David did for pardon of his great offence, especially in the matter of Uriah; for that lay heaviest. Peccatum cum Bathsheba cuius petit antehac remissionem, et nunc repeto (R. David). Could he but get off the guilt of that, it were an easy matter for him to glory in tribulations with Paul, Romans 5:3, and to cry out, with Luther, Feri Domine, feri; nam a peccatis absolutus sum: Smite, Lord, smite; for I am a pardoned sinner, and therefore all is in mercy, and for good. For it is…
Read John Trapp on Psalms 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. For thy name's sake, O Lord, pardon] I have sinned; I need mercy; there is no reason why thou shouldst show it, but what thou drawest from the goodness of thy own nature.
Read AdamClarke on Psalms 25 →CambridgeThe Cambridge Bible for Schools and Colleges11. The thought of God’s requirements (Psalms 25:10) makes him feel his own shortcomings, and prompts this prayer for pardon. He appeals to Jehovah’s revelation of Himself as the God of mercy. The verse combines Psalms 25:5; Psalms 25:9 of Exodus 34. Cp. Psalms 23:3, note; Isaiah 43:25; Jeremiah 14:7.
Read Cambridge on Psalms 25 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thy name’s sake, O Lord - See the notes at Psalms 23:3. The idea here is that God would do this on His own account, or for the honor of His own name.
Read Albert Barnes on Psalms 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. For thy name’s sake—The name of Jehovah is identical with himself. For thy sake, is a plea for free grace alone, in honour of the righteousness of God.
Read Daniel Denison Whedon on Psalms 25 →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 the sake of Your name, O LORD, forgive my iniquity, for it is great.
For your name’s sake, Yahweh, pardon my iniquity, for it is great.
For the sake of Your name, O LORD, forgive my iniquity, for it is great.
For the sake of your reputation, O Lord, forgive my sin, because it is great.
Tyndale line
For thy name’s sake, O LORD, pardon mine iniquity; for it is great.
For thy name’s sake, O Jehovah, Pardon mine iniquity, for it is great.
For thy name’s sake, O LORD, pardon mine iniquity, for it is great.
For thy name's sake, O LORD, pardon my iniquity; for it is great.
For thy Names sake, O Lord, be merciful vnto mine iniquitie, for it is great.
Strictly literal
For thy name's sake, O Jehovah, thou wilt indeed pardon mine iniquity; for it is great.
For Thy name's sake, O Jehovah, Thou hast pardoned mine iniquity, for it [is] great.
For Your Name’s sake, O YHWH, || You have pardoned my iniquity, for it [is] great.
For the sake of thy name, O Lord, pardon my iniquity: although it is great.
For your name's sake, Yahweh, pardon my sin, for it is great.
From the Latin
But as for me, I have walked in my innocence: redeem me, and have mercy on me.
Simplified
Lord, because of your nature, forgive my many sins.
Because of your name, O Lord, let me have forgiveness for my sin, which is very great.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with the Septuagint reflecting the same essential meaning but with its own syntactical structure. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words were supplied by an editor due to damage.
לְמַֽעַן־ שִׁמְךָ֥ יְהוָ֑ה וְֽסָלַחְתָּ֥ לַ֝עֲוֹנִ֗י כִּ֣י רַב־ הֽוּא׃
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.
[למען] [שמ׳ך] [יהוה] [וסלחת] [לעונ׳י] [כי] [רב] [הוא]
nothing on the leather here — 8 supplied entire by an editor.
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 25:11
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/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)
N-proper — Noun properHNpt
סָלַח (sa.lach) is a Hebrew verb meaning to forgive or pardon. It is a primitive root with forms in both the Qal and Niphal stems, indicating the act of forgiving and the state of being forgiven, respectively. The term appears in contexts related to forgiveness, including legal or ritual settings.
[סָלַח] vb. forgive, pardon
Qal forgive, pardon
Niph. term.techn. in code of P, it shall be forgiven him
base
H5545 סָלַח forgive, pardon
5545 calach saw-lakh'
a primitive root; to forgive:--forgive, pardon, spare.
סָלַח (sa.lach) — to forgive.
1) to forgive, pardon
1a) (Qal) to forgive, pardon
1b) (Niphal) to be forgiven
Conj | V-Qal-Perf-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms