Psalms 36:6 — Word Study
WLCצִדְקָֽתְךָ֨׀ כְּֽהַרְרֵי־ אֵ֗ל מִ֭שְׁפָּטֶךָ תְּה֣וֹם רַבָּ֑ה אָ֤דָֽם־ וּבְהֵמָ֖ה תוֹשִׁ֣יעַ יְהוָֽה׃
BSAO LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| צִדְקָֽתְךָ֨׀ | righteousness your | Noun common feminine singular construct, suffix |
| כְּֽהַרְרֵי־ | [is] like [the] mountains of | Preposition, noun common masculine plural construct |
| אֵ֗ל | God | Noun common, masculine singular absolute |
| מִ֭שְׁפָּטֶךָ | judgments your | Noun common masculine singular construct, suffix |
| תְּה֣וֹם | [are] [the] deep | Noun common, feminine singular absolute |
| רַבָּ֑ה | great | |
| אָ֤דָֽם־ | humankind | Noun common, masculine singular absolute |
| וּבְהֵמָ֖ה | and animal[s] | Conjunction, noun common feminine singular absolute |
| תוֹשִׁ֣יעַ | you deliver | Verb, Hiphil, imperfect second person masculine singular |
| יְהוָֽה׃ | O Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your righteousness is like the highest mountains; Your judgments are like the deepest sea. O LORD, You preserve man and beast. |
| KJV | Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast. |
| ASV | Thy righteousness is like the mountains of God; Thy judgments are a great deep: O Jehovah, thou preservest man and beast. |
| YLT | Thy righteousness [is] as mountains of God, Thy judgments [are] a great deep. Man and beast Thou savest, O Jehovah. |
| WEB | Your righteousness is like the mountains of God. Your judgments are like a great deep. Yahweh, you preserve man and animal. |
| BBE | Your righteousness is like the mountains of God; your judging is like the great deep; O Lord, you give life to man and beast. |
Where they part company is in the rendering of תְּה֣וֹם — see How Translations Differ.
The sentence contains multiple main clauses and comparative phrases, emphasizing the attributes of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH3467
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 36:6
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 — The Greatness of God's Love and Justicegenerated
Psalm 36:6 reflects on the vastness of God's righteousness and judgments. The psalmist uses metaphors of mountains and the sea to illustrate the unshakeable nature of God's moral standards and decisions. This passage is part of a larger meditation on God's loving devotion and faithfulness, as seen in the preceding and following verses, which emphasize His care for humanity and creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:19 | Your righteousness reaches to the heavens, O God, You who have done great things. Who, O God, is like You? |
| 2 | Psalm 97:2 | Clouds and darkness surround Him; righteousness and justice are His throne’s foundation. |
| 3 | Psalm 145:17 | The LORD is righteous in all His ways and kind in all His deeds. |
| 4 | Genesis 18:25 | Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?” |
| 5 | Deuteronomy 32:4 | He is the Rock, His work is perfect; all His ways are just. A God of faithfulness without injustice, righteous and upright is He. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — צִדְקָֽתְךָ֨׀, tzid.ka.te.Chagenerated
The word צִדְקָה (tzidqah) means 'righteousness' and encompasses justice, virtue, and morality. It describes God's character and serves as a standard for human conduct. The parsing indicates that it is a feminine singular noun in the construct state, meaning it is closely tied to the suffix 'your', indicating possession.
In this verse, צִדְקָתְךָ emphasizes that God's righteousness is not just an abstract concept but a personal attribute that affects His relationship with creation. It signifies the ideal for ethical behavior and the foundation for justice.
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 תוֹשִׁ֣יעַ, you deliver, governs the main clause, which contains two noun phrases describing God's attributes: צִדְקָתְךָ and מִ֭שְׁפָּטֶךָ, followed by their respective comparisons to mountains and the sea.
The structure emphasizes God's actions towards both humankind and animals, illustrating His comprehensive care and authority over all creation.
Septuagint Backgroundgenerated
The Septuagint translates צִדְקָתְךָ as δικαιοσύνη, which means 'righteousness' and aligns closely with the Hebrew meaning. This choice reflects a direct understanding of God's moral character.
For מִ֭שְׁפָּטֶךָ, the LXX uses ἀλήθεια, meaning 'truth' or 'justice,' which broadens the scope to include the concept of divine truth alongside judgment.
In plain words — the whole versegenerated
Psalm 36:6 compares God's righteousness to the highest mountains and His judgments to the deepest sea. This shows that God's moral standards are vast and unshakeable. The verse emphasizes that God cares for both people and animals, highlighting His role as a protector.
Frequently Asked Questionsgenerated
It means that God's righteousness is strong, stable, and unchanging, much like the highest mountains.
God's judgments are compared to the sea to illustrate their depth and complexity, suggesting that they are profound and beyond full human understanding.
God preserves man and beast by providing for their needs and protecting them, showing His care for all of creation.
Addressing God as 'O LORD' emphasizes His covenant relationship with His people and acknowledges His authority and power.
Reflection Questionsgenerated
- In what ways have I experienced God's righteousness in my life?
- How can I better understand the depth of God's judgments?
- What does it mean for me to live in a way that reflects God's righteousness?
- How can I trust in God's preservation of both humankind and animals?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this verse to discuss God's judgments and mercy. Quotations from Origen, Ambrose, and Theodore illustrate their theological reflections on God's nature.
Human beings, being ignorant of the judgments of God, which are “a great abyss,” are accustomed to complain against God and to say,Early Church Fathers on Psalms 36 →
You will save people and animals, O Lord; for you have multiplied your mercy, O God. But the children of men will hope in the protection of your wings.Early Church Fathers on Psalms 36 →
His decisions and decrees, which he applies in judging and examining human beings, are immeasurable, like the deep. Thus, it is impossible to find out why he allows righteous people often to suffer at the hands of the unrighteous,Early Church Fathers on Psalms 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 36:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy righteousness [is] like the great mountains,.... Or, "the mountains of God"; so called for their excellency, as the cedars of God, Psalms 80:10; or, as Gussetius (e) observes, the greatest and
Read John Gill on Psalms 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.
Read Robert Jamieson on Psalms 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy righteousness, in all thy counsels and ways in the government of the world, is like the great mountains; either, 1. Stedfast and unmovable. Or, 2. Eminent and conspicuous to all men. Or rather, 3. Very high and out of our reach; for so it agrees best with the foregoing and following expressions. Thy judgments, i.e. thy executions of thy counsels, or thy administrations of the affairs of the world, and of thy church, are a great deep, i.e. unsearchable. as the ocean is in some parts. The worst of men, yea, lad the brute beasts, have experience of thy care and kindness, and therefore I have no reason to doubt of it.
Read Matthew Poole on Psalms 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 36:6 Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast.Ver. 6. Thy righteousness is like the great mountains] Heb. mountains of God, pro more linguae, quae quando magnificat aliquid, addit nomen Dei, ut Jonah 3:3 Genesis 30:5 Revelation 15:2 Psalms 68:16; Psalms 80:11, saith R. David, that is, after the manner of the Hebrew tongue, which, when it would magnify anything, addeth the name of God; because as anything is nearer to God the more excellent it is ( Sic Dιοςσταλαγμους, Arat. in Diosem, αντιτουμεγαλους). The like is to be found also in heathen authors. David meaneth that as God’ s mercy is matchless, so his…
Read John Trapp on Psalms 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Great mountains.—See margin, and compare Psalms 80:10, “cedars of God.” So too the rain is called “God’s brook.” The epithet not only implies greatness and dignity, but also has reference to God as Creator. A great deep.—The reference, as usual, with the words deep, depth, is to the great abyss of waters, of which the seas were regarded as the surface. The twofold comparison in this verse recalls Wordsworth’s lines— “Two voices are there: one is of the sea. One of the mountains—each a mighty voice.” but while to the modern poet the voice is Liberty, to the ancient Hebrew it is Righteousness. The majesty of the hills has often suggested the supremacy of right over wrong— “Thou hast a…
Read Charles John Ellicott on Psalms 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Thy righteousness is like the great mountains.] כהררי אל keharerey El, like the mountains of God; exceeding high mountains; what, in the present language of geology, would be called primitive mountains, those that were formed at the beginning; and are not the effects of earthquakes or inundations, as secondary and alluvial mountains are supposed to be. Thy judgments are a great deep] תהום רבה tehom rabbah, the great abyss; as incomprehensible as the great chaos, or first matter of all things which God created in the beginning, and which is mentioned Genesis 1:2, and darkness was on the face, תהום tehom, of the deep, the vast profound, or what is below all conjecturable profundity.…
Read AdamClarke on Psalms 36 →CambridgeThe Cambridge Bible for Schools and Colleges6. Jehovah’s righteousness—His faithfulness to His character and covenant (Psalms 5:8), manifested alike in mercy and in judgement—is like the mountains of God (El), immovably firm (Psalms 111:3), eternally unchanged, majestically conspicuous. God’s works proclaim their Author, and reflect His attributes. Cp. Psalms 104:16; Psalms 65:9; Psalms 80:10. The great mountains is a paraphrase which obscures the meaning. a great deep] Mysterious, unfathomable, inexhaustible, as the vast subterranean abyss of waters (Psalms 33:7; Genesis 7:11; Job 28:14; Job 38:16). Cp. Romans 11:33. preservest] Or, savest. The lower animals are the objects of God’s care as well as man. See Psalms 104:14; Psalms…
Read Cambridge on Psalms 36 →Albert Barnes1798–1870Barnes' Notes on the BibleThy righteousness - Thy justice; that is, the justice of God considered as residing in his own nature; his justice in his laws; his justice in his providential dealings; his justice in his plan of
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
Your righteousness is like the highest mountains; Your judgments are like the deepest sea. O LORD, You preserve man and beast.
Your righteousness is like the mountains of God. Your judgments are like a great deep. Yahweh, you preserve man and animal.
Your righteousness is like the highest mountains; Your judgments are like the deepest sea. O LORD, You preserve man and beast.
Your justice is like the highest mountains, your fairness like the deepest sea; you preserve mankind and the animal kingdom.
Tyndale line
Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.
Thy righteousness is like the mountains of God; Thy judgments are a great deep: O Jehovah, thou preservest man and beast.
Thy righteousness is like the mountains of God; thy judgments are a great deep: O LORD, thou preservest man and beast.
Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.
Thy righteousnesse is like the mightie moutaines: thy iudgements are like a great deepe: thou, Lord, doest saue man and beast.
Strictly literal
Thy righteousness is like the high mountains; thy judgments are a great deep: thou, Jehovah, preservest man and beast.
Thy righteousness [is] as mountains of God, Thy judgments [are] a great deep. Man and beast Thou savest, O Jehovah.
Your righteousness [is] as mountains of God, || Your judgments [are] a great deep. You save man and beast, O YHWH.
(36:7) Thy righteousness is like the mountains of God; thy acts of justice like the great deep: man and beast dost thou ever help, O Lord.
Your righteousness is like the mountains of God; your judgments are like the great deep. Yahweh, you preserve both mankind and the animals.
From the Latin
And he will bring forth thy justice as the light, and thy judgment as the noonday.
Simplified
Your goodness is like the highest mountains, your fairness is like the deepest oceans. Lord, you save both the people and the animals.
Your righteousness is like the mountains of God; your judging is like the great deep; O Lord, you give life to man and beast.
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 of Psalms 36:6 reads: 'Your righteousness is like the highest mountains; Your judgments are like the deepest sea. O LORD, You preserve man and beast.' The Septuagint has some agreement with the Masoretic Text but presents a different structure and wording, as it is a translation rather than a direct match. The Dead Sea Scrolls (4Q83) contain fragments of the verse, but they are not a complete match and include several words that are partly restored or supplied by an editor. Overall, the Masoretic Text stands as the most complete and consistent witness for this verse.
צִדְקָֽתְךָ֨׀ כְּֽהַרְרֵי־ אֵ֗ל מִ֭שְׁפָּטֶךָ תְּה֣וֹם רַבָּ֑ה אָ֤דָֽם־ וּבְהֵמָ֖ה תוֹשִׁ֣יעַ יְהוָֽה׃
6 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.
יהוה מהשמים חסד׳כה [אמונת׳ך] [עד] [שחקים]
6 words of the verse are on this fragment — 1 partly restored, 3 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 36:6
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.
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
הַר (har) refers to a mountain or hill, encompassing the concepts of hill-country and mountain-regions. It is derived from an unused root meaning to loom up, indicating elevation. The entries consistently highlight its use in describing elevated landforms.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2042 הַר mountain, hill, hill-country
2042 harar haw-rawr'
from an unused root meaning to loom up; a mountain:--hill,
mount(-ain).
הָרָר (ha.rar) — mountain.
mountain, hill, hill country, mount
Another spelling of har (הַר ": mount" H2022)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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…
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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
HAafsa — HAafsa
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…
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