Psalms 38:3 — Word Study
WLCאֵין־ מְתֹ֣ם בִּ֭בְשָׂרִי מִפְּנֵ֣י זַעְמֶ֑ךָ אֵין־ שָׁל֥וֹם בַּ֝עֲצָמַ֗י מִפְּנֵ֥י חַטָּאתִֽי׃
BSAforkîy arrowchêts to descendnâchath to descendnâchath uponʻal handyâd
| Greek | English | Parsing |
|---|---|---|
| אֵין־ | there not | Noun common, masculine singular construct |
| מְתֹ֣ם | [is] soundness | Noun common, masculine singular absolute |
| בִּ֭בְשָׂרִי | in flesh my | Preposition, noun common masculine singular construct, suffix |
| מִפְּנֵ֣י | because of | Preposition, noun common masculine plural construct |
| זַעְמֶ֑ךָ | indignation your | Noun common masculine singular construct, suffix |
| אֵין־ | there not | Noun common, masculine singular construct |
| שָׁל֥וֹם | [is] health | Noun common, masculine singular absolute |
| בַּ֝עֲצָמַ֗י | in bones my | Preposition, noun common masculine plural construct, suffix |
| מִפְּנֵ֥י | because of | Preposition, noun common masculine plural construct |
| חַטָּאתִֽי׃ | sin my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin. |
| KJV | There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. |
| ASV | There is no soundness in my flesh because of thine indignation; Neither is there any health in my bones because of my sin. |
| YLT | Soundness is not in my flesh, Because of Thine indignation, Peace is not in my bones because of my sin. |
| WEB | There is no soundness in my flesh because of your indignation, neither is there any health in my bones because of my sin. |
| BBE | My flesh is wasted because of your wrath; and there is no peace in my bones because of my sin. |
Where they part company is אֵין־ — see How Translations Differ.
Two main clauses are presented, each followed by a prepositional phrase indicating the cause of the psalmist's distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֵץ
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 38:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament for Sin and Sufferinggenerated
Psalm 38:3 reflects the psalmist's anguish as he acknowledges the absence of health and peace in his life due to God's anger and his own sin. This lament is part of a larger context where the psalmist cries out for mercy and healing, recognizing the consequences of his actions. The surrounding verses emphasize the weight of iniquity and the physical manifestations of spiritual distress, illustrating the deep connection between sin and suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:9 | Be merciful to me, O LORD, for I am in distress; my eyes fail from sorrow, my soul and body as well. |
| 2 | 2 Chronicles 26:19 | Uzziah, with a censer in his hand to offer incense, was enraged. But while he raged against the priests in their presence in the house of the LORD before the altar of incense, leprosy broke out on his forehead. |
| 3 | Job 2:7–8 | So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head. |
| 4 | Job 33:19–22 | A man is also chastened on his bed with pain and constant distress in his bones, |
| 5 | Isaiah 1:5–6 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חַטָּאתִי, cha.ta.Tigenerated
The word חַטָּאתִי (cha.ta.Ti) refers to 'my sin,' encompassing not only the act of sinning but also the guilt and consequences associated with it. It is derived from the root that conveys the idea of offense and can imply both the condition of being sinful and the need for atonement.
In this verse, the psalmist identifies his sin as the source of his suffering, indicating a personal acknowledgment of wrongdoing and its impact on his relationship with God. This word highlights the seriousness of sin in the context of divine displeasure.
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 אֵין ('ein), meaning 'there is not,' governs the entire verse, with two subjects following it: מְתֹ֣ם (me.Tom) and שָׁל֥וֹם (sha.Lom). This structure emphasizes the psalmist's lack of health and peace.
The sentence is structured to highlight the causes of the psalmist's distress, linking his physical state directly to God's anger and his own sin, creating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word חַטָּאתִי as ἁμαρτία, which means 'sin' or 'offense.' This choice captures the essence of the Hebrew term, emphasizing the moral and spiritual implications of wrongdoing.
The LXX also uses ἀσθένεια for מְתֹ֣ם, indicating a state of weakness or sickness, thus aligning with the psalmist's expression of physical suffering due to sin.
In plain words — the whole versegenerated
Psalm 38:3 reveals the psalmist's deep distress, stating that he has no health or peace in his body because of God's anger and his own sin. This verse emphasizes the connection between spiritual failure and physical suffering.
Frequently Asked Questionsgenerated
The psalmist expresses that he feels physically unwell and lacking health, attributing this condition to God's anger toward his sin.
The psalmist acknowledges that his sin has led to a lack of peace and rest, indicating that spiritual issues can manifest as physical distress.
God's anger represents divine displeasure, which the psalmist feels deeply affects his life, causing both physical and emotional turmoil.
This verse serves as a key expression of the psalmist's lament, highlighting the consequences of sin and the need for God's mercy and healing.
Reflection Questionsgenerated
- In what ways have I experienced physical or emotional distress due to my own actions?
- How can I seek restoration and healing in my relationship with God?
- What does it mean for me to acknowledge my sins before God?
- How can I find peace amidst my struggles, as the psalmist seeks in this lament?
The early church on this verse — how the Fathers read it
Ambrose of Milan comments on this verse, linking the psalmist's condition to God's anger and the acknowledgment of sin.
There is no soundness in my flesh from the face of your anger. Isaiah explained this passage to us: We have sinned, and you are angry with us (Isaiah 64:5).Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There is] no soundness in my flesh, because of thine anger,.... Such was the nature of the affliction the psalmist laboured under, and which he took to be an effect of the anger of God towards him,
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. Neither is there any rest ( shaalowm (H7965); peace or soundness) in my bones, because of my sin.
Read Robert Jamieson on Psalms 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy disease or grief hath seized upon all the parts of my body, my very bones not excepted, so that my bed can give me no rest; because of my sin, which hath provoked thee to deal, thus severely with me.
Read Matthew Poole on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:3 [There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin.Ver. 3. There is no soundness in my flesh because of thine anger] This was the immediate cause of David’ s misery, it came from love displeased; and scandalous sins seldom scape better. But, blessed be our Almighty physician, who bringeth health out of sickness, by bringing thereby the body of death into a consumption. Neither is there any rest in my bones] Bis repetit, more lugentium. He saith the same thing twice, as mourners use to do; but with an aggravation of his pain, reaching to his very bones. Because of my sin] This was the remote cause of his present…
Read John Trapp on Psalms 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Rest . . .—Better, health. The Hebrew is from a root meaning to be whole. Peace (see margin), the reading of the LXX. and Vulg. is a derived meaning.
Read Charles John Ellicott on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. No soundness in my flesh] This seems to refer to some disorder which so affected the muscles as to produce sores and ulcers; and so affected his bones as to leave him no peace nor rest. In short, he was completely and thoroughly diseased; and all this he attributes to his sin, either as being its natural consequence, or as being inflicted by the Lord as a punishment on its account.
Read AdamClarke on Psalms 38 →CambridgeThe Cambridge Bible for Schools and Colleges3. His own sin is the cause of the divine indignation which inflicts the chastisement; and while God’s wrath assaults him from without, the fever of sin consumes him from within. With this verse and Psalms 38:5, comp. Isaiah’s description of the deep-seated disease of Israel’s body corporate (Isaiah 1:5-6). anger] Better as R.V. indignation, as in Psalms 7:11; Psalms 102:10. rest] R.V. health; lit., wholeness or peace. For in my bones see Psalms 6:2, note.
Read Cambridge on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is no soundness in my flesh - There is no sound place in my flesh; there is no part of my body that is free from disease.
Read Albert Barnes on Psalms 38 →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
There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin.
There is no soundness in my flesh because of your indignation, neither is there any health in my bones because of my sin.
There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin.
My whole body is sick because of your judgment; I am deprived of health because of my sin.
Tyndale line
There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin.
There is no soundness in my flesh because of thine indignation; Neither is there any health in my bones because of my sin.
There is no soundness in my flesh because of thine indignation; neither is there any health in my bones because of my sin.
There is no soundness in my flesh because of thy anger; neither is there any rest in my bones because of my sin.
There is nothing sound in my flesh, because of thine anger: neither is there rest in my bones because of my sinne.
Strictly literal
There is no soundness in my flesh because of thine indignation; no peace in my bones, because of my sin.
Soundness is not in my flesh, Because of Thine indignation, Peace is not in my bones because of my sin.
Soundness is not in my flesh, || Because of Your indignation, || Peace is not in my bones, || Because of my sin.
(38:4) There is no soundness in my flesh because of thy indignation: there is no peace in my bones because of my sin.
My whole body is sick because of your anger; there is no health in my bones because of my sin.
From the Latin
I was dumb, and was humbled, and kept silence from good things: and my sorrow was renewed.
Simplified
Because you're so upset with me, not a single part of my body is healthy; I am completely sick because of my sins.
My flesh is wasted because of your wrath; and there is no peace in my bones because of my sin.
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 align closely, with seven out of ten words matched. The Dead Sea Scrolls fragment provides partial support, confirming the core elements of the verse while indicating editorial restoration.
אֵין־ מְתֹ֣ם בִּ֭בְשָׂרִי מִפְּנֵ֣י זַעְמֶ֑ךָ אֵין־ שָׁל֥וֹם בַּ֝עֲצָמַ֗י מִפְּנֵ֥י חַטָּאתִֽי׃
7 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.
[כי] [חצי׳ך] [נחתו] [ב׳י] [ותנחת] [על׳י] [יד׳ך]
7 words of the verse are on this fragment — 7 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 38:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
מְתֹם (methom) refers to soundness or wholesomeness, indicating a state of being complete or entire. It is derived from the root word associated with completeness and is used in contexts that emphasize integrity or wholeness.
מְתֹם n.[m.] soundness
base
H4974 מְתֹם soundness
4974 mthom meth-ohm'
from 8552; wholesomeness; also (adverb) completely:--men (by
reading 4962), soundness.
see HEBREW for 08552
see HEBREW for 04962
מְתֹם (me.tom) — soundness.
soundness, entirety, entire
HNcmsa — Noun common · masculine singular absoluteHNcmsa
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — 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…
זַ֫עַם (za`am) refers to indignation or anger, particularly in the context of God's displeasure with sin. It is derived from the root word for frothing at the mouth, emphasizing a strong emotional response. The entries consistently highlight its use to convey fury and rage.
זַ֫עַם n.m. indignation
base
H2195 זַ֫עַם indignation
2195 za`am zah'-am
from 2194; strictly froth at the mouth, i.e. (figuratively)
fury (especially of God's displeasure with sin):--angry,
indignation, rage.
see HEBREW for 02194
זַ֫עַם (za.am) — indignation.
anger, indignation
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
helth (shalom, yeshu`ah, 'arukhah; riph'uth, 'arukhah; soteria, hugiaino): Shalom is part of the formal salutation still common in Palestine. In this sense it is used in Ge 43:28; 2Sa 20:9; the stem word means "peace," and is used in many varieties of expression relating to security, success and good bodily health. Yeshu`ah, which specifically means deliverance or help, occurs in the refrain of Ps 42:11; 43:5, as well as in Ps 67:2; in the American Standard Revised Version it is rendered "help." Riph'uth is literally, "healing," and is found only in Pr 3:8. Marpe' also means healing of the body, but is used in a…
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
HR/Ncmpc/Sp1bs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — 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…
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs