Psalms 50:12 — Word Study
WLCאִם־ אֶ֭רְעַב לֹא־ אֹ֣מַר לָ֑ךְ כִּי־ לִ֥י תֵ֝בֵ֗ל וּמְלֹאָֽהּ׃
BSAIfʼim I were hungryrâʻêb▸ [in need of food, physically empty] I would notlôʼ tellʼâmar▸ forkîy the worldtêbêl [the earth and its inhabitants, all creation] ◂and the fullness thereofmᵉlôʼ [abundance, all that is needed, of the earth, everything in it]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אֶ֭רְעַב | I will be hungry | Verb, Qal, imperfect first person common singular |
| לֹא־ | not | Particle |
| אֹ֣מַר | I will tell | Verb, Qal, imperfect first person common singular |
| לָ֑ךְ | to you | Preposition, suffix |
| כִּי־ | for | Particle |
| לִ֥י | [belong] to me | Preposition, suffix |
| תֵ֝בֵ֗ל | [the] world | Noun common, feminine singular absolute |
| וּמְלֹאָֽהּ׃ | and what fills it | Conjunction, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I were hungry, I would not tell you, for the world is Mine, and the fullness thereof. |
| KJV | If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. |
| ASV | If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. |
| YLT | If I am hungry I tell not to thee, For Mine [is] the world and its fulness. |
| WEB | If I were hungry, I would not tell you, for the world is mine, and all that is in it. |
| BBE | If I had need of food, I would not give you word of it; for the earth is mine and all its wealth. |
Where they part company is in the rendering of אֶ֭רְעַב — see How Translations Differ.
The verse is structured with a conditional clause leading into a main assertion and a reason, emphasizing God's authority.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָעֵב
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 50:12
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 — God's Declaration of Ownershipgenerated
Psalm 50:12 presents God speaking to His people, emphasizing His sovereignty over the earth and everything in it. This verse is part of a larger discourse where God challenges the Israelites about their sacrifices, indicating that He does not need them to sustain Himself. The context invites reflection on the nature of worship and the relationship between God and His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:1–2 | The earth is the LORD’s, and the fullness thereof, the world and all who dwell therein. |
| 2 | Psalm 115:15–16 | May you be blessed by the LORD, the Maker of heaven and earth. |
| 3 | Exodus 19:5 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 4 | Deuteronomy 10:14 | Behold, to the LORD your God belong the heavens, even the highest heavens, and the earth and everything in it. |
| 5 | Job 41:11 | Who has given to Me that I should repay him? Everything under heaven is Mine. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֶ֭רְעַב, 'Er.'avgenerated
The verb רָעֵב (ra`eb) means 'to be hungry' and is used here in the imperfect tense, indicating a hypothetical state. It expresses a condition that God does not experience, highlighting His self-sufficiency.
The use of this verb in a conditional statement underscores the absurdity of thinking that God would need anything from humanity. It frames the subsequent assertion of ownership over the world, reinforcing the idea that all creation belongs to Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which states, 'If I were hungry, I would not tell you, for the world is Mine, and the fullness thereof.' The translations consistently convey this meaning.
Sentence Structuregenerated
The sentence is structured around the conditional clause introduced by אִם (im), which sets up the hypothetical scenario of God being hungry. The main clause follows, asserting that He would not inform humanity of such a need.
The second part of the sentence provides the reason for this assertion, emphasizing God's ownership of the world and everything in it, which is further supported by the conjunction כִּי (ki) meaning 'for.'
Septuagint Backgroundgenerated
In the Septuagint, אֶ֭רְעַב is rendered as πεινάσω, which conveys the same meaning of hunger. This choice reflects the translators' understanding of God's nature as one who does not experience need.
The Greek term emphasizes the same self-sufficiency that is evident in the Hebrew, reinforcing the message that God does not require anything from His creation.
In plain words — the whole versegenerated
Psalm 50:12 states that if God were hungry, He would not tell us because everything in the world belongs to Him. This verse emphasizes God's complete ownership and self-sufficiency, indicating that He does not need anything from us.
Frequently Asked Questionsgenerated
It means that God does not need anything from humanity; He is self-sufficient and does not rely on our offerings.
God emphasizes His ownership to remind us of His authority and that all creation belongs to Him, which shapes our understanding of worship.
This verse suggests that God is not pleased with sacrifices made out of obligation, but rather desires genuine worship and relationship.
We learn that God is self-sufficient and does not need anything from us, which challenges our understanding of how we relate to Him.
Reflection Questionsgenerated
- In what ways do I sometimes think God needs something from me?
- How can I better understand God's self-sufficiency in my life?
- What does this verse teach me about the nature of true worship?
- How can I reflect God's ownership in my own life and actions?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's self-sufficiency and the nature of true worship, highlighting that God does not require our offerings.
Although he had respect to the offerings of Abel and smelled a sweet savor from the whole burnt offering of Noah, yet what pleasure could he receive from the flesh of sheep or the odor of burning victims? And yet the simple and God-fearing…Early Church Fathers on Psalms 50 →
Though I am Lord and Master of everything, I am ready to accept from you what is mine so as to win you over to love of me.Early Church Fathers on Psalms 50 →
Who can explain, who expound that which is said to Him in another Psalm, "For my goods You need not"? He has said that He needs not from us any necessary thing.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I were hungry, I would not tell thee,.... Or "say to thee" (w); ask for anything for the world [is] mine, and the fulness thereof; with which, was the former his case, he could satisfy himself; see Psalms 24:1.
Read John Gill on Psalms 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. If I were hungry, I would not tell thee: for the world is mine, and the fullness thereof.
Read Robert Jamieson on Psalms 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I wanted or desired any thing, as I do not, being the all-sufficient God, I would not tell thee, that thou mightest supply my wants. The fulness thereof, i.e. all those creatures wherewith it is replenished.
Read Matthew Poole on Psalms 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:12 If I were hungry, I would not tell thee: for the world [is] mine, and the fulness thereof.Ver. 12. If I were hungry, I would not tell thee] I would not employ thee to cater or purvey for me. But it befalls not God to be hungry, as not only heathens held, and, therefore, said that their Jove was gone into Ethiopia to be feasted, but some carnal Jews also, who conceived that a fat sacrifice was as acceptable to God as a fat dinner was to themselves (Homer. Lucian). For the world is mine, and the fulness thereof] Quicquid avium volitat, quicquid piscium natat, quicquid ferarum discurrit, as Seneca hath it; all is the Lord’ s, he made all, maintaineth all, and may, therefore, at…
Read John Trapp on Psalms 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-18) Notice the fine tone of irony that pervades this rebuke, the best weapon against ritualistic errors.
Read Charles John Ellicott on Psalms 50 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The world is mine, and the fulness thereof.] Ye cannot, therefore, give me any thing that is not my own.
Read AdamClarke on Psalms 50 →
CambridgeThe Cambridge Bible for Schools and Colleges12. the world is mine &c.] Cp. Psalms 24:1; Psalms 89:11; Exodus 19:5; Deuteronomy 10:14; Job 41:11; 1 Corinthians 10:26.
Read Cambridge on Psalms 50 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf I were hungry, I would not tell thee - I should not have occasion to apply to you; I should not be dependent on you. For the world is mine - The earth; all that has been created.
Read Albert Barnes on Psalms 50 →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
If I were hungry, I would not tell you, for the world is Mine, and the fullness thereof.
If I were hungry, I would not tell you, for the world is mine, and all that is in it.
If I were hungry, I would not tell you, for the world is Mine, and the fullness thereof.
Even if I were hungry, I would not tell you, for the world and all it contains belong to me.
Tyndale line
If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.
If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof.
If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.
If I were hungry, I would not tell thee: for the world is mine, and the fullness thereof.
If I bee hungry, I will not tell thee: for the world is mine, and all that therein is.
Strictly literal
If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof.
If I am hungry I tell not to thee, For Mine [is] the world and its fulness.
If I am hungry I do not tell [it] to you, || For the world and its fullness [is] Mine.
If I were hungry, I would not say it to thee; for mine is the world, and what filleth it.
If I were hungry, I would not tell you; for the world is mine, and everything in it.
From the Latin
Create a clean heart in me, O God: and renew a right spirit within my bowels.
Simplified
If I were hungry, I wouldn't tell you, for the earth and everything in it are mine.
If I had need of food, I would not give you word of it; for the earth is mine and all its wealth.
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 agree on the wording of this verse, with all nine words matched in their respective translations. This alignment indicates a consistent understanding of the text across these ancient witnesses.
אִם־ אֶ֭רְעַב לֹא־ אֹ֣מַר לָ֑ךְ כִּי־ לִ֥י תֵ֝בֵ֗ל וּמְלֹאָֽהּ׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 50:12
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
רָעֵב (ra`eb) is a Hebrew verb meaning 'to be hungry.' It is a primitive root that can also imply allowing someone to hunger. The entries indicate its use in both the Qal and Hiphil stems, covering the basic state of hunger and the act of causing hunger.
רָעֵב vb. be hungry
Qal be hungry
Hiph. allow one to hunger
base
H7456 רָעֵב be hungry
7456 ra`eb raw-abe'
a primitive root; to hunger:--(suffer to) famish, (be, have,
suffer, suffer to) hunger(-ry).
רָעֵב (ra.ev) — be hungry.
1) to be hungry, be voracious
1a) (Qal) to be hungry
1b) (Hiphil) to allow one to be hungry, allow to hunger
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
See TALE.
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
N-fs — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
מְלֹא (melo') refers to 'fulness' or 'that which fills.' It encompasses various meanings, including a handful, mass, or multitude. The term appears in contexts that highlight both literal and figurative senses of fullness, such as in Ezekiel 41:8. There are no significant disagreements among the lexicons regarding its meanings.
מְלֹא, [מְלוֹא] n.m. fulness, that which fills
fulness of hand (= handful)
mass of shepherds; multitude of nations
base
H4393 מְלֹא, מְלוֹא fulness, that which fills
4393 mlo' mel-o'
rarely mlowf {mel-o'}; or mlow (Ezekiel 41:8), {mel-o'}; from
4390; fulness (literally or figuratively):--X all along, X
all that is (there-)in, fill, (X that whereof...was) full,
fulness, (hand- )full, multitude.
see HEBREW for 04390
מְלֹא (me.lo) — fullness.
1) fulness, that which fills
1a) fulness, handful
1b) mass, multitude
1c) fulness, that which fills, entire contents
1d) full length, full line
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
