Psalms 36:1 — Word Study
WLCנְאֻֽם־ פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב לִבִּ֑י אֵֽין־ פַּ֥חַד אֱ֝לֹהִ֗ים לְנֶ֣גֶד עֵינָֽיו׃
BSAFor the choirmasternâtsach A Psalm of DavidDâvid the servantʻebed of the LORDYᵉhôvâh
| Greek | English | Parsing |
|---|---|---|
| נְאֻֽם־ | [the] utterance of | Noun common, masculine singular construct |
| פֶּ֣שַׁע | transgression | Noun common, masculine singular absolute |
| לָ֭רָשָׁע | to wicked [person] | Preposition, noun common masculine singular absolute |
| בְּקֶ֣רֶב | [is] in [the] midst of | Preposition, noun common masculine singular construct |
| לִבִּ֑י | heart my | Noun common masculine singular construct, suffix |
| אֵֽין־ | not | Noun common, masculine singular construct |
| פַּ֥חַד | [the] fear of | Noun common, masculine singular construct |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| לְנֶ֣גֶד | [is] to before | Preposition |
| עֵינָֽיו׃ | eyes his | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. |
| KJV | The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. |
| ASV | The transgression of the wicked saith within my heart, There is no fear of God before his eyes. |
| YLT | To the Overseer. — By a servant of Jehovah, by David. The transgression of the wicked Is affirming within my heart, 'Fear of God is not before his eyes, |
| WEB | A revelation is within my heart about the disobedience of the wicked: There is no fear of God before his eyes. |
| BBE | The sin of the evil-doer says in his heart, There is no fear of the Lord before his eyes. |
There are no significant differences among the translations on this verse.
The structure is straightforward, with one main clause supported by two subordinate phrases that elaborate on the oracle's content.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 36:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Meditation on the Wickedgenerated
Psalm 36:1 presents a profound insight from the psalmist regarding the moral state of the wicked. The psalmist reveals a divine message in his heart about the transgression of the wicked, highlighting their lack of fear of God. This theme continues through the following verses, where the psalmist elaborates on the consequences of wickedness and the self-deception of the wicked man.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:1 | I love You, O LORD, my strength. |
| 2 | Psalm 90:1 | Lord, You have been our dwelling place through all generations. |
| 3 | Psalm 143:12 | And in Your loving devotion, cut off my enemies. Destroy all who afflict me, for I am Your servant. |
| 4 | Deuteronomy 34:5 | So Moses the servant of the LORD died there in the land of Moab, as the LORD had said. |
| 5 | 2 Timothy 2:24 | And a servant of the Lord must not be quarrelsome, but must be kind to everyone, able to teach, and forbearing. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — נְאֻֽם־, ne.'um-generated
The word נְאֻֽם (*ne'um*) refers to an utterance or oracle, often associated with divine revelation. It is a noun in the masculine singular construct form, indicating a specific declaration or message from God, typically delivered through a prophet. The root of the word conveys the act of speaking or declaring, emphasizing its prophetic nature.
In this verse, it signifies the serious nature of the message in the psalmist's heart regarding the wicked man's actions. The use of this term sets a tone of authority and seriousness, suggesting that what follows is not merely the psalmist's opinion but a divine insight.
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 clause is introduced by the finite verb נְאֻֽם־, is an oracle, which governs the entire verse. The structure consists of a subject noun phrase followed by a series of prepositional phrases that elaborate on the oracle's content and context.
The phrase בְּקֶ֣רֶב לִבִּ֑י indicates the inner location of the oracle, emphasizing that it resides within the psalmist's heart. This arrangement highlights the personal and introspective nature of the revelation.
Septuagint Backgroundgenerated
The Septuagint translates נְאֻֽם־ as εἰς (*eis*), which means 'into' or 'to.' This choice narrows the focus of the Hebrew term, which carries a broader sense of utterance or declaration, suggesting a more direct transmission of the oracle's content.
This translation choice may imply a more immediate connection between the divine message and the psalmist's heart.
In plain words — the whole versegenerated
Psalm 36:1 tells us that the psalmist has a divine message in his heart about the wicked man's wrongdoing. He observes that this man does not fear God, which leads to a deeper reflection on the nature of sin and its consequences.
Frequently Asked Questionsgenerated
The psalmist indicates that he has received a divine message or revelation regarding the wicked man's transgressions.
The wicked man is blinded by his own pride and sin, preventing him from recognizing the need for reverence towards God.
The subsequent verses expand on the consequences of wickedness and the internal struggles of the wicked man.
The verse teaches that sin can lead to a lack of awareness and fear of God, which can further entrench a person in wrongdoing.
Reflection Questionsgenerated
- In what ways might I be blind to my own sins, like the wicked man described in this psalm?
- How can I cultivate a deeper fear of God in my own life?
- What steps can I take to ensure that I am receptive to divine messages in my heart?
- How does understanding the nature of wickedness help me in my daily choices?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Ambrose and Theodore, reflect on this verse, discussing the nature of sin and the inner conscience of the wicked man.
The wicked man said, in order to sin for himself. He did not express what he said, and therefore I think it should be understood thus: whatever the wicked man says, it is a sin.Early Church Fathers on Psalms 36 →
The wicked person speaks, and the inner conscience is mangled. Every word he utters is laden with malice and trickery. Who undergoes punishment greater than that which he inflicts on himself,Early Church Fathers on Psalms 36 →
The lawbreaker thinks his sinning is [hidden] within—that is, he believes that he is escaping notice in sinning.… Now, it is typical of the person employing deceit to think that schemers escape notice,Early Church Fathers on Psalms 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 36:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe transgression of the wicked saith within my heart,.... Which is represented as a person speaking within him; not that the transgression of the wicked was really in him; sin was in him, and sin of
Read John Gill on Psalms 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe transgression of the wicked saith within my heart, that there is no fear of God before his eyes. Title. - To the chief Musician, A Psalm of David the servant of the Lord.
Read Robert Jamieson on Psalms 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 36 THE This Psalm seems to have been composed by David when he was persecuted by Saul and his courtiers; upon which occasion he enlargeth his thoughts further, and contemplates the sad state and condition of the world and of the church at that time, in which wickedness of all sorts greatly abounded, and seemed to prosper; and withal, he declares the great felicity and safety of God’ s people, and gives an account of their supports and comforts, under the sense of these public disorders and mischiefs. i.e. One wholly and resolvedly devoted to the service of God, both in my public and private capacity. This title is, as I remember, but twice used in this book, , (of which see there,)…
Read Matthew Poole on Psalms 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 36:1 « To the chief Musician, [A Psalm] of David the servant of the LORD. » The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes.A Psalm of David the servant of the Lord] See Psalms 18:1, title. Then he had well nigh finished his rule, here he is about to begin it, and therefore assumeth this title. Servus est nomen officii, servant is a name of office or duty. Tertullian saith of Augustus (we may better of David), Gratius ei fuit nomen pietatis, quam potestatis, He took more pleasure in names of duty than of dignity; so those heavenly courtiers rejoice rather to be styled angels, that is, messengers, and ministering spirits, than…
Read John Trapp on Psalms 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The transgression of the wicked saith within my heart . . .—The literal rendering of the present Hebrew text is, An utterance of sin to the wicked within my heart. The common phrase rendered in our version, “Thus saith Jehovah,” is here imitated, “Thus saith sin.” “To the wicked” cannot, as some explain, mean “concerning the wicked.” The only possible meaning of the text as it stands is therefore, “Thus saith sin to (me) the wicked man in my heart.” But there can be no question that the psalmist wrote “in his heart,” since ail the ancient versions, with the exception of the Chaldee Paraphrase, followed this reading, and some MSS. still show it. This gives us a very fine sense. Sin is…
Read Charles John Ellicott on Psalms 36 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXXVI The miserable state of the wicked, 1-4. The excellence of God's mercy in itself, and to his followers, 5-9. He prays for the upright, 10; for himself that he may be saved from pride and violence, 11; and shows the end of the workers of iniquity, 12. NOTES ON PSALM XXXVI The title in the Hebrew is, To the conqueror, to the servant of Jehovah, to David. The Syriac and Arabic suppose it to have been composed on occasion of Saul's persecution of David. Calmet supposes, on good grounds, that it was written during the Babylonish captivity. It is one of the finest Psalms in the whole collection. Verse 1. The transgression of the wicked saith within my heart] It is difficult to make any…
Read AdamClarke on Psalms 36 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The ground of the godless man’s security in his sin.
Read Cambridge on Psalms 36 →Albert Barnes1798–1870Barnes' Notes on the BibleThe transgression of the wicked - There is considerable difficulty in respect to the grammatical construction of the Hebrew in this verse, though the general sense is plain.
Read Albert Barnes on Psalms 36 →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
An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes.
A revelation is within my heart about the disobedience of the wicked: There is no fear of God before his eyes.
For the choirmaster. A Psalm of David, the servant of the LORD. An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes.
An evil man is rebellious to the core. He does not fear God,
Tyndale line
The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
The transgression of the wicked saith within my heart, There is no fear of God before his eyes.
The transgression of the wicked saith within my heart, There is no fear of God before his eyes.
To the chief Musician, A Psalm of David the servant of the LORD. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
To him that excelleth. A Psalme of Dauid, the servant of the Lord. Wickedness sayeth to the wicked man, euen in mine heart, that there is no feare of God before his eyes.
Strictly literal
The transgression of the wicked uttereth within my heart, There is no fear of God before his eyes.
To the Overseer. — By a servant of Jehovah, by David. The transgression of the wicked Is affirming within my heart, 'Fear of God is not before his eyes,
TO THE OVERSEER. BY A SERVANT OF YHWH, BY DAVID. The transgression of the wicked || Is affirming within my heart, “Fear of God is not before his eyes,
“To the chief musician, by the servant of the Lord, by David.” (36:2) Saith vice itself to the wicked—so I feel it within my heart— that he should have no dread of God before his eyes.
An evil man speaks of his transgression from deep in his heart, there is no fear of God in his eyes.
From the Latin
A psalm for David himself. Be not emulous of evildoers; nor envy them that work iniquity.
Simplified
Evil speaks to the wicked, deep down in their minds, for in their eyes they have no need to respect God.
The sin of the evil-doer says in his heart, There is no fear of the Lord before his eyes.
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 presents the verse as it stands, while the Septuagint matches only four of the ten words. The Dead Sea Scrolls contain a fragment with partial agreement, indicating that the core message of the verse has been preserved across these witnesses.
נְאֻֽם־ פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב לִבִּ֑י אֵֽין־ פַּ֥חַד אֱ֝לֹהִ֗ים לְנֶ֣גֶד עֵינָֽיו׃
4 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.
[למנצח] לעבד יהוה לדויד
4 words of the verse are on this fragment — 1 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 36:1
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 נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
HNcmsa — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/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
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
פַּ֫חַד (pachad) refers to the concept of dread or terror, often indicating both the feeling of fear and the object that inspires it. The word is derived from a root meaning to be alarmed, and it encompasses a range of meanings related to fear and terror.
פַּ֫חַד 49 n.m. dread
dread
= object of dread
as design. dei
base
H6343 פַּ֫חַד dread . dread
. = object of dread
. as design. dei
6343 pachad pakh'-ad
from 6342; a (sudden) alarm (properly, the object feared, by
implication, the feeling):--dread(-ful), fear, (thing) great
(fear, -ly feared), terror.
see HEBREW for 06342
פַּ֫חַד (pa.chad) — dread.
1) terror, dread
1a) dread
1b) object of dread
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HR/Acmsc — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp3ms — Noun common feminine dual construct · suffixHNcfdc/Sp3ms