Psalms 51:3 — Word Study
WLCכִּֽי־ פְ֭שָׁעַי אֲנִ֣י אֵדָ֑ע וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃
BSAmy transgressionspeshaʻ [rebellion, revolt against God]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| פְ֭שָׁעַי | transgressions my | Noun common masculine plural construct, suffix |
| אֲנִ֣י | I | Pronoun |
| אֵדָ֑ע | I know | Verb, Qal, imperfect first person common singular |
| וְחַטָּאתִ֖י | and sin my | Conjunction, noun common feminine singular construct, suffix |
| נֶגְדִּ֣י | [is] before me | 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 | For I know my transgressions, and my sin is always before me. |
| KJV | For I acknowledge my transgressions: and my sin is ever before me. |
| ASV | For I know my transgressions; And my sin is ever before me. |
| YLT | For my transgressions I do know, And my sin [is] before me continually. |
| WEB | For I know my transgressions. My sin is constantly before me. |
| BBE | For I am conscious of my error; my sin is ever before me. |
Where they part company is חַטָּאתִי — see How Translations Differ.
One main verb with two noun phrases and an adverbial phrase. The structure emphasizes David's self-awareness and the constant presence of his sin.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכְּ
verbחֶסֶד
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 51:3
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 Confession of Singenerated
Psalms 51:3 is part of a heartfelt appeal from David to God, where he openly admits his transgressions and acknowledges the weight of his sin. This psalm reflects a deep sense of remorse and the desire for cleansing, following his sin with Bathsheba, as seen in the broader context of Psalms 51:1-2 and Psalms 51:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:5 | Then I acknowledged my sin to You and did not hide my iniquity. I said, “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin. Selah |
| 2 | Psalm 38:18 | Yes, I confess my iniquity; I am troubled by my sin. |
| 3 | Leviticus 26:40–41 | But if they will confess their iniquity and that of their fathers in the unfaithfulness that they practiced against Me, by which they have also walked in hostility toward Me— |
| 4 | Nehemiah 9:2 | Those of Israelite descent separated themselves from all the foreigners, and they stood and confessed their sins and the iniquities of their fathers. |
| 5 | Job 33:27 | Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — פְ֭שָׁעַי, Fe.sha.'aigenerated
The noun פֶּ֫שַׁע (pesha`) means transgression, indicating a revolt or rebellion against God. It is derived from a root that implies intentional disobedience, resulting in guilt. The parsing reveals it as a common masculine plural construct with a suffix, indicating possession: 'my transgressions.'
In this verse, David is fully aware of his פְ֭שָׁעַי, which signifies a conscious acknowledgment of his wrongdoing. This word encapsulates the idea of rebellion against divine authority, emphasizing the seriousness of his actions.
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 אֵדָ֑ע, know, governs the whole verse, with two noun phrases attached: 'my transgressions' and 'my sin.' The sentence structure places emphasis on David's self-awareness regarding his moral failures.
The adverbial phrase תָמִֽיד, continually, indicates the persistent nature of David's awareness, suggesting that his sin is ever-present in his mind.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word פְ֭שָׁעַי is rendered as με, which carries a personal emphasis. This choice highlights David's direct acknowledgment of his transgressions.
The LXX translation reflects a more general sense of wrongdoing, which may broaden the understanding of sin beyond just rebellion against God.
In plain words — the whole versegenerated
Psalms 51:3 shows David admitting his sins and recognizing that they are always in front of him. He expresses his guilt and awareness of wrongdoing, highlighting the burden of his transgressions.
Frequently Asked Questionsgenerated
David refers to his deliberate acts of rebellion against God's commands, acknowledging his wrongdoing.
David expresses that he is constantly aware of his guilt and the consequences of his actions.
This verse illustrates the importance of acknowledging one's sins as a step towards genuine repentance and seeking forgiveness.
David's confession teaches us the value of honesty about our faults and the need for God's mercy and cleansing.
Reflection Questionsgenerated
- What are some ways I can acknowledge my own shortcomings like David did?
- How does recognizing my sins help me grow in my relationship with God?
- In what areas of my life do I need to seek forgiveness and cleansing?
- How can I help others understand the importance of confessing their sins?
The early church on this verse — how the Fathers read it
The early church Fathers often referenced this psalm in discussions of sin and repentance. Here are quotations from Augustine of Hippo, who reflects on the themes of acknowledgment and divine mercy.
"For mine iniquity I acknowledge, and my delinquency is before me ever" [Psalms 51:3].Early Church Fathers on Psalms 51 →
As we were singing of the Lord, we asked him to turn his face away from our sins and to blot out all our misdeeds. But you can also take note, brothers, of what we heard in the same psalm: "Since I myself acknowledge my misdeed,Early Church Fathers on Psalms 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 51:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I acknowledge my transgressions,.... Before God and man. Acknowledgment of sin is what the Lord requires, and promises forgiveness upon, and therefore is used here as a plea for it; and moreover
Read John Gill on Psalms 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I acknowledge my transgressions: and my sin is ever before me. I acknowledge my transgressions.
Read Robert Jamieson on Psalms 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI acknowledge, with grief and shame, and abhorrency of myself and of my sins; which hitherto I have dissembled and covered. And being thus truly penitent, I hope and beg that I may find mercy with thee. My transgressions; for it was not a single, but a complicated wickedness, adultery, murder, injustice, perfidiousness; and frequent repetition of and long and stupid continuance in abominable filthiness, and that with public scandal. My sin is ever before me; that which I had cast behind my back is now constantly in my view, and fixed in my thoughts and memory.
Read Matthew Poole on Psalms 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 51:3 For I acknowledge my transgressions: and my sin [is] ever before me.Ver. 3. For I acknowledge my transgressions] And therefore look for pardon, according to thy promise. Homo agnoseit, Deus ignoscit. And my sin] My twisted sin and sadly accented; mine accumulative sin, voluminous wickedness, that hath so many sins bound up in it, as Cicero saith of parricide. Is ever before me] To my great grief and regret, my conscience twitteth me with it, and the devil layeth it in my dish. This maketh him follow God so close, resolved to give him no rest till he hath registered and enrolled the remission of his sins in the book of life, with the bloody lines of Christ’ s soul saving…
Read John Trapp on Psalms 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) For I.—There is an emphatic pronoun in the first clause which we may preserve, at the same time noticing the difference between the violation of the covenant generally in the term transgressions in the first clause, and the offence which made the breach in the second. (See Note Psalms 51:1.) Because I am one who is conscious of my transgressions, and (or, possibly, even) my offence is ever before me.The thought that he had been unfaithful to the covenant was an accusing conscience to him, keeping his sin always before his eyes, and until, according to his prayer in Psalms 51:1-2, he was received back into conscious relationship again, his offence must weigh upon his mind. This…
Read Charles John Ellicott on Psalms 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. For I acknowledge my transgressions] I know, I feel, I confess that I have sinned. My sin is ever before me.] A true, deep, and unsophisticated mark of a genuine penitent. Wherever he turns his face, he sees his sin, and through it the eye of an angry God.
Read AdamClarke on Psalms 51 →
CambridgeThe Cambridge Bible for Schools and Colleges3. For I acknowledge] Lit., I know. The pronoun is emphatic. His sins have all along been known to God. They are before His eyes (Psalms 90:8). But now he has come to know them himself; they are unceasingly present to his conscience. Such consciousness of sin is the first step towards the repentance and confession which are the indispensable conditions of forgiveness. David refused to acknowledge his sin to himself and to God—yet not, apparently, without sharp pangs of remorse, see Psalms 32:3-4—until Nathan’s message awoke his conscience. Cp. the confession of the nation in Isaiah 59:12.
Read Cambridge on Psalms 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor I acknowledge my transgressions - literally, I know, or make known. That is, he knew that he was a sinner, and he did not seek to cloak or conceal that fact.
Read Albert Barnes on Psalms 51 →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
For I know my transgressions, and my sin is always before me.
For I know my transgressions. My sin is constantly before me.
For I know my transgressions, and my sin is always before me.
For I am aware of my rebellious acts; I am forever conscious of my sin.
Tyndale line
For I acknowledge my transgressions: and my sin is ever before me.
For I know my transgressions; And my sin is ever before me.
For I acknowledge my transgressions: and my sin is ever before me.
For I acknowledge my transgressions: and my sin is ever before me.
For I know mine iniquities, and my sinne is euer before me.
Strictly literal
For I acknowledge my transgressions, and my sin is continually before me.
For my transgressions I do know, And my sin [is] before me continually.
For I know my transgressions, || And my sin [is] continually before me.
(51:5) For of my transgressions I have full knowledge; and my sin is before me continually.
For I know my transgressions, and my sin is always before me.
From the Latin
Why dost thou glory in malice, thou that art mighty in iniquity?
Simplified
I admit my rebellion; my sin always stares me in my face.
For I am conscious of my error; my sin is 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 is consistent, reading כִּֽי־ פְ֭שָׁעַי אֲנִ֣י אֵדָ֑ע וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃. The Septuagint aligns closely with this text, with six out of seven words matched. The Dead Sea Scrolls show some restoration but agree with the overall content of the Masoretic Text.
כִּֽי־ פְ֭שָׁעַי אֲנִ֣י אֵדָ֑ע וְחַטָּאתִ֖י נֶגְדִּ֣י 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.
חנ׳ני אלהים כחסד׳ך כרב רחמי׳ך מחה פשע׳י
6 words on the leather — 1 partly restored.
[חנ׳ני] [אלוהים] [כחסד׳כה] [כרוב] [רחמי׳כה] מחה פשע׳י
1 word on the leather — 1 partly restored, 5 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 51:3
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.
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)
HTc — 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…
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
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)
HAcmsc/Sp1bs — SuffixHAcmsc/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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
