Psalms 50:8 — Word Study
WLCלֹ֣א עַל־ זְ֭בָחֶיךָ אוֹכִיחֶ֑ךָ וְעוֹלֹתֶ֖יךָ לְנֶגְדִּ֣י תָמִֽיד׃
BSAI do notlôʼ [will not, refuse to] rebukeyâkach▸ you forʻal your sacrificeszebach [offerings, gifts to God] and your burnt offeringsʻôlâh [completely consumed, utterly dedicated] are evertâmîyd [continually, constantly, as a steady habit] before Meneged [in My presence, under My gaze]
| Greek | English | Parsing |
|---|---|---|
| לֹ֣א | not | Particle |
| עַל־ | on | Preposition |
| זְ֭בָחֶיךָ | sacrifices your | Noun common masculine plural construct, suffix |
| אוֹכִיחֶ֑ךָ | I rebuke you | Verb hiphil imperfect first person common singular, suffix |
| וְעוֹלֹתֶ֖יךָ | and burnt offerings your | Conjunction, noun common feminine plural construct, suffix |
| לְנֶגְדִּ֣י | [are] to before me | Preposition, suffix |
| תָמִֽיד׃ | continually | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I do not rebuke you for your sacrifices, and your burnt offerings are ever before Me. |
| KJV | I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. |
| ASV | I will not reprove thee for thy sacrifices; And thy burnt-offerings are continually before me. |
| YLT | Not for thy sacrifices do I reprove thee, Yea, thy burnt-offerings [Are] before Me continually. |
| WEB | I don’t rebuke you for your sacrifices. Your burnt offerings are continually before me. |
| BBE | I will not take up a cause against you because of your offerings, or because of your burned offerings, which are ever before me. |
Where they part company is in the nuances of the terms for 'sacrifices' and 'burnt offerings' — see How Translations Differ.
The main clause is followed by two noun phrases and a prepositional phrase, indicating what is not rebuked and the presence of the offerings.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 50:8
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 on Sacrificesgenerated
Psalm 50:8 presents God’s perspective on sacrifices and burnt offerings, emphasizing that He is not concerned with mere ritual but with the heart behind the offerings. The preceding verses highlight God's authority and the need for His people to listen to Him, as He calls them to a deeper understanding of worship beyond the physical acts of sacrifice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:6–8 | Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. |
| 2 | Psalm 51:16 | For You do not delight in sacrifice, or I would bring it; You take no pleasure in burnt offerings. |
| 3 | Isaiah 1:11–31 | “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats. |
| 4 | Jeremiah 7:21–23 | This is what the LORD of Hosts, the God of Israel, says: Add your burnt offerings to your other sacrifices and eat the meat yourselves! |
| 5 | Hosea 6:6 | For I desire mercy, not sacrifice, and the knowledge of God rather than burnt offerings. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אוֹכִיחֶ֑ךָ, 'o.khi.Che.khagenerated
The verb אוֹכִיחֶ֑ךָ ('o.khi.Che.kha) is a Hiphil imperfect form meaning 'I rebuke you.' It indicates an action of correction or judgment, suggesting that God is addressing the behavior of His people rather than the sacrifices themselves.
This term encompasses a range of meanings, including to argue or convince. In this context, it shows that God is not dismissing the sacrifices but is concerned about the sincerity and righteousness of the worshippers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that God does not rebuke for sacrifices, but they vary in wording.
Sentence Structuregenerated
The main clause is governed by the verb אוֹכִיחֶ֑ךָ, I rebuke you, which is followed by two noun phrases: זְ֭בָחֶיךָ, your sacrifices, and וְעוֹלֹתֶ֖יךָ, and your burnt offerings. The structure emphasizes God's focus on the worshippers rather than the offerings themselves.
The Hebrew word order places the negation לֹ֣א (lo') at the beginning, highlighting the refusal to rebuke, setting the tone for the entire statement.
Septuagint Backgroundgenerated
The Septuagint translates אוֹכִיחֶ֑ךָ as σε (se), meaning 'you.' This choice indicates a direct address to the people, maintaining the focus on the personal relationship between God and His worshippers.
The translation of זְ֭בָחֶיךָ as σου (sou) reinforces the possessive nature of the sacrifices, emphasizing that they belong to the worshippers.
In plain words — the whole versegenerated
Psalm 50:8 shows that God does not criticize His people for their sacrifices and burnt offerings. Instead, He emphasizes the importance of their heart and intentions behind these acts, reminding them that true worship goes beyond mere rituals.
Frequently Asked Questionsgenerated
It indicates that God values the sincerity and righteousness of the worshippers more than the rituals themselves.
Sacrifices were a way to express devotion and obedience to God, but they must come from a genuine heart.
We can focus on the intentions behind our acts of worship, ensuring they reflect our true relationship with God.
God desires a heart of righteousness and genuine worship, not just the performance of rituals.
Reflection Questionsgenerated
- In what ways can I ensure my worship is sincere and not just a routine?
- How do I respond to God's correction in my life?
- What sacrifices can I make that reflect my devotion to God?
- How can I encourage others to focus on the heart of worship?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to emphasize the importance of genuine worship over mere ritual, as seen in their writings.
On this score the other inspired authors leveled their accusations, remember, that they had bypassed the more important element of virtue and were resting their hope of salvation in these things.… Yet many are the words spoken about…Early Church Fathers on Psalms 50 →
What He requires of man, let us see; what tribute our God, our Emperor and our King does enjoin us; since He has willed to be our King, and has willed us to be His province? Let us hear His injunctions.Early Church Fathers on Psalms 50 →
I do not accuse you of neglect of sacrifices, he is saying: you offer them continually; rather, I urge you not to confine righteousness to them.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will not reprove thee for thy sacrifices,.... For the neglect of them; this they were not chargeable with; and had they omitted them, a charge would not have been brought against them on that
Read John Gill on Psalms 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. I will not reprove thee for thy sacrifices.
Read Robert Jamieson on Psalms 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI do not charge thee, or at least this is not the principal matter of my charge, that thou hast neglected sacrifices which thou shouldst have offered; for although thou hast many times omitted thy duty in that kind, yet I have greater things than these to charge thee with. To have been; or, they have been. I confess thou hast been frequent in that work, and hast laid too great a stress upon it, and satisfied thy conscience with it, as if thereby thou hadst made me amends for the errors of thy life.
Read Matthew Poole on Psalms 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:8 I will not reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me.Ver. 8. I will not reprove thee for thy sacrifices] i.e. For thy neglect of them, but for thy resting in them, sticking in the bark, bringing me the bare shell without the kernel, not referring thy sacrifices to the right end and use; but satisfying thyself in the work done. This was afterwards the sin of the Pharisees, is still of the Papists, and of too many carnal gospellers, who think they have served God, for they have been at church, done their devoir, for they have said their prayers, &c. Yea, many of the better sort among us hold only a certain stint of daily duties…
Read John Trapp on Psalms 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) I will not . . .—Better, Not on account of thy sacrifices do I reprove thee, nor thy burnt offerings, which are always before me. This part of the nation is judged not for neglect of ritual, but for mistaken regard for it. (See Introduction to this psalm.) As usual in such visions of judgment (comp. Matthew 25:32) the arraigned nation is separated into two classes when brought before the bar of the judge, and the better part is first reproved.
Read Charles John Ellicott on Psalms 50 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I will not reprove thee] I do not mean to find fault with you for not offering sacrifices; you have offered them, they have been continually before me: but you have not offered them in the proper way.
Read AdamClarke on Psalms 50 →
CambridgeThe Cambridge Bible for Schools and Colleges8. Render with R.V., I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. This rendering is grammatically preferable to that of R.V. marg. Nor for thy burnt offerings, which are &c., which gives substantially the same sense. God’s indictment does not relate to sacrifice: the stated offerings are duly presented. Continually seems to allude to the ‘continual burnt offering,’ which was offered daily, morning and evening. See Numbers 28:3 ff. 9ff. The owner of the vast herds of animals which roam the forests and range over a thousand mountains is not like some earthly king who comes and takes the choicest of his subjects’ possessions at his will (1…
Read Cambridge on Psalms 50 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will not reprove thee for thy sacrifices or thy burnt-offerings - On the words “sacrifices” and “burnt-offerings” here used, see the notes at Isaiah 1:11.
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
I do not rebuke you for your sacrifices, and your burnt offerings are ever before Me.
I don’t rebuke you for your sacrifices. Your burnt offerings are continually before me.
I do not rebuke you for your sacrifices, and your burnt offerings are ever before Me.
I am not condemning you because of your sacrifices, or because of your burnt sacrifices that you continually offer me.
Tyndale line
I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me.
I will not reprove thee for thy sacrifices; And thy burnt-offerings are continually before me.
I will not reprove thee for thy sacrifices; and thy burnt offerings are continually before me.
I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before me.
I wil not reproue thee for thy sacrifices, or thy burnt offerings, that haue not bene continually before me.
Strictly literal
I will not reprove thee for thy sacrifices, or thy burnt-offerings, continually before me;
Not for thy sacrifices do I reprove thee, Yea, thy burnt-offerings [Are] before Me continually.
I do not reprove you for your sacrifices, || Indeed, your burnt-offerings || [Are] continually before Me.
Not because of thy sacrifices will I reprove thee; and thy burnt-offerings are continually before me.
I will not reprove you for your sacrifices; your burnt offerings are always before me.
From the Latin
For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.
Simplified
I'm not complaining about your sacrifices or burnt offerings that you offer all the time.
I will not take up a cause against you because of your offerings, or because of your burned offerings, which are ever before me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with six out of the seven words matching. The Septuagint's word order differs, but it retains the essential meaning of the Hebrew text.
לֹ֣א עַל־ זְ֭בָחֶיךָ אוֹכִיחֶ֑ךָ וְעוֹלֹתֶ֖יךָ לְנֶגְדִּ֣י תָמִֽיד׃
6 of the 7 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 50:8
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.
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp2ms
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp2ms
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep | Prep | Suff — Preposition · suffixHR/Acmsc/Sp1bs
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
N-ms — Noun common · masculine singular absoluteHNcmsa
