Psalms 73:28 — Word Study
WLCוַאֲנִ֤י׀ קִֽרֲבַ֥ת אֱלֹהִ֗ים לִ֫י־ ט֥וֹב שַׁתִּ֤י׀ בַּאדֹנָ֣י יְהֹוִ֣ה מַחְסִ֑י לְ֝סַפֵּ֗ר כָּל־ מַלְאֲכוֹתֶֽיךָ׃
BSABut asʼănîy [it is] goodṭôwb [pleasant, beneficial] to draw nearqᵉrâbâh [to approach, come close] to Godʼĕlôhîym [Elohim, the one supreme God] I have madeshîyth■ the LordʼĂdônây [Adonay, a title of reverence] GODYᵉhôvih [Yehovah] my refugemachăçeh [a safe place, shelter] that I may proclaimçâphar [declare, tell of] allkôl [everything, every work] Your worksmᵉlâʼkâh [accomplishments, deeds]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י׀ | and I | Conjunction, pronoun |
| קִֽרֲבַ֥ת | [the] approach of | Noun common, feminine singular construct |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| לִ֫י־ | for me | Preposition, suffix |
| ט֥וֹב | [is] good | Adj |
| שַׁתִּ֤י׀ | I have made | Verb, Qal, perfect first person common singular |
| בַּאדֹנָ֣י | in [the] Lord | Preposition, noun proper |
| יְהֹוִ֣ה | Yahweh | Noun proper |
| מַחְסִ֑י | refuge my | Noun common masculine singular construct, suffix |
| לְ֝סַפֵּ֗ר | to recount | Preposition, verb piel infinitive construct common |
| כָּל־ | all | Noun common, masculine singular construct |
| מַלְאֲכוֹתֶֽיךָ׃ | works your | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But as for me, it is good to draw near to God. I have made the Lord GOD my refuge, that I may proclaim all Your works. |
| KJV | But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works. |
| ASV | But it is good for me to draw near unto God: I have made the Lord Jehovah my refuge, That I may tell of all thy works. |
| YLT | And I — nearness of God to me [is] good, I have placed in the Lord Jehovah my refuge, To recount all Thy works! |
| WEB | But it is good for me to come close to God. I have made the Lord Yahweh my refuge, that I may tell of all your works. |
| BBE | But it is good for me to come near to God: I have put my faith in the Lord God, so that I may make clear all his works. |
All translations agree on the meaning of מַחְסִ֑י as 'refuge.'
The sentence has a main clause followed by two subordinate clauses that describe the psalmist's action and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁית
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 73:28
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 — Reflections on God's Presencegenerated
Psalms 73:28 highlights the psalmist's personal declaration of the goodness of being close to God. He contrasts his experience with the fate of the wicked, emphasizing the safety found in God as a refuge. This verse serves as a reminder of the joy and security that comes from a relationship with the divine, which is further supported by the surrounding verses that discuss reliance on God amidst life's challenges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 65:4 | Blessed is the one You choose and bring near to dwell in Your courts! We are filled with the goodness of Your house, the holiness of Your temple. |
| 2 | Psalm 84:10 | For better is one day in Your courts than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked. |
| 3 | Psalm 116:7 | Return to your rest, O my soul, for the LORD has been good to you. |
| 4 | Lamentations 3:25–26 | The LORD is good to those who wait for Him, to the soul who seeks Him. |
| 5 | Luke 15:17–20 | Finally he came to his senses and said, ‘How many of my father’s hired servants have plenty of food? But here I am, starving to death! |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מַחְסִ֑י, mach.Sigenerated
The word מַחְסֶּה (*machaceh*) means refuge or shelter, indicating a place of safety and protection. This noun is in the masculine singular construct form, implying a personal relationship with God as a safe haven.
The psalmist's choice of this word emphasizes the trust and reliance he places in God, portraying Him as a secure place in times of trouble. This word is often used in contexts that highlight God's protective nature.
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 verse consists of two main clauses, with the first clause stating the psalmist's affirmation of drawing near to God, and the second clause expressing his declaration of God's works. The finite verb שַׁתִּ֤י (*I have made*) governs the second clause, indicating an action taken by the psalmist.
The structure emphasizes the psalmist's personal commitment to God and the resulting proclamation of His deeds, highlighting the relationship between drawing near to God and sharing His works.
Septuagint Backgroundgenerated
The Septuagint translates מַחְסִ֑י as ἐλπίδα (*hope*), which broadens the concept of refuge to include a sense of expectation and trust in God. This choice reflects an interpretation that emphasizes not just safety, but also the hope found in reliance on God.
This translation choice suggests a deeper understanding of the relationship between the psalmist and God, framing the refuge as a source of hope.
In plain words — the whole versegenerated
Psalms 73:28 expresses the psalmist's belief that it is good to be close to God. He has made the Lord his safe place and intends to share all the wonderful things God has done.
Frequently Asked Questionsgenerated
Drawing near to God means developing a close relationship with Him, seeking His presence, and finding comfort and guidance in His word.
Making the Lord your refuge involves trusting in Him for safety and support, turning to Him in times of trouble, and relying on His promises.
The works of God refer to His deeds and actions, including creation, salvation, and the many ways He has intervened in human history.
Proclaiming God's works is important because it shares His goodness and faithfulness with others, encouraging them to trust in Him as well.
Reflection Questionsgenerated
- In what ways have I experienced God as my refuge in difficult times?
- How can I actively draw near to God in my daily life?
- What are some specific works of God that I can share with others?
- How does understanding God as my refuge change my perspective on challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, reflect on the significance of this verse, emphasizing the goodness of drawing near to God and its implications for faith and love.
But you do what? "But for me to cleave to God is a good thing" [Psalms 73:28]. This is whole good. Will you have more? I grieve at your willing.Early Church Fathers on Psalms 73 →
For if anyone should have love, he sees God because "God is love," and that eye is cleansed more and more by love so that he may see that unchangeable substance in whose presence he may always rejoice, which he may enjoy forever,Early Church Fathers on Psalms 73 →
So if you want to keep the order of true charity, act justly, love mercy, shun self-indulgence; begin according to the Lord's instruction to love not only friends but also enemies.Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut it is good for me to draw near to God,.... In prayer, and other acts of religious worship; to attend the word and ordinances in the sanctuary, where the psalmist had lately been delivered out of
Read John Gill on Psalms 73 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhom have I in heaven but thee? and there is none upon earth that I desire beside thee. -His joy in God as his portion, in contrast to the final destruction of all who go from God. Verse 25. Whom have I in heaven (but thee)?
Read Robert Jamieson on Psalms 73 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut whatsoever they do, I am abundantly satisfied that it is, as my duty, so my interest and happiness, to cleave unto thee, by faith, and love, and obedience, and diligent attendance upon all thine ordinances. I have put my trust in the Lord God; I depend upon him alone for all my comfort and felicity. That I may declare all thy works; from which I know I shall have this benefit, that I shall have many and great occasions to declare God’ s acts of mercy and kindness to me.
Read Matthew Poole on Psalms 73 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:28 But [it is] good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.Ver. 28. But it is good for me to draw nigh to God] To hang ever upon thee (in this general defection of others) by the faith of the gospel, Hebrews 7:19, by putting my trust in thee, that I may declare all thy works, and relate my experiments. A circle is the most perfect figure, because it beginneth and endeth; the last point meeteth in the first, from whence it came. We shall never come to perfection or satisfaction till we draw nigh to God, till God make the circle meet, &c.
Read John Trapp on Psalms 73 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Works.—Not God’s doings, but works prescribed to the psalmist, messages entrusted to him; no doubt here the conclusions he had come to, or the truths that had been revealed to him, in contrast with the false opinions from which he had been freed.
Read Charles John Ellicott on Psalms 73 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. It is good for me to draw near] We have already seen that those who are far off shall perish; therefore, it is ill for them. Those who draw near-who come in the true spirit of sacrifice, and with the only available offering, the Lord Jesus, shall be finally saved; therefore, it is good for them. I have put my trust in the Lord God] I confide in Jehovah, my Prop and Stay. I have taken him for my portion. That I may declare all thy works.] That I may testify to all how good it is to draw nigh to God; and what a sufficient portion he is to the soul of man. The Vulgate, Septuagint, AEthiopic, and Arabic, add, in the gates of the daughter of Sion. These words appear to make a better…
Read AdamClarke on Psalms 73 →CambridgeThe Cambridge Bible for Schools and Colleges28. But as for me, to draw near to God is good for me: In the Lord Jehovah have I made my refuge; That I may speak of all thy works. Emphatically he contrasts himself with those who ‘go far from God.’ Once he had been tempted to ask what profit there was in serving God, and openly to speak (Psalms 73:15) of his doubts: but now he can find an endless theme for praise in the dealings of God with the righteous and the wicked. The LXX reads, “that I may declare all thy praises in the gates of the daughter of Sion,” as in Psalms 9:14; and this may preserve the original reading, for the present Heb. text sounds incomplete. The P.B.V. “to speak of all thy works in the gates of the daughter of…
Read Cambridge on Psalms 73 →Albert Barnes1798–1870Barnes' Notes on the BibleBut it is good for me to draw near to God - That is, It is pleasant; it is profitable; it is the chief good. For myself, happiness is to be found in that alone; there I find what my nature pants for and desires.
Read Albert Barnes on Psalms 73 →The verse in English, compared — 16 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
But as for me, it is good to draw near to God. I have made the Lord GOD my refuge, that I may proclaim all Your works.
But it is good for me to come close to God. I have made the Lord Yahweh my refuge, that I may tell of all your works.
But as for me, it is good to draw near to God. I have made the Lord GOD my refuge, that I may proclaim all Your works.
But as for me, God’s presence is all I need. I have made the sovereign Lord my shelter, as I declare all the things you have done.
Tyndale line
But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
But it is good for me to draw near unto God: I have made the Lord Jehovah my refuge, That I may tell of all thy works.
But it is good for me to draw near unto God: I have made the Lord GOD my refuge, that I may tell of all thy works.
But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
As for me, it is good for me to draw neere to God: therefore I haue put my trust in the Lord God, that I may declare all thy workes.
Strictly literal
But as for me, it is good for me to draw near to God: I have put my trust in the Lord Jehovah, that I may declare all thy works.
And I — nearness of God to me [is] good, I have placed in the Lord Jehovah my refuge, To recount all Thy works!
And [the] nearness of God to me [is] good, || I have placed my refuge in Lord YHWH, || To recount all Your works!
But as regardeth me, to draw near to God is good for me: I have put in the Lord Eternal my trust, that I may relate all thy works.
But as for me, all I need to do is to approach God. I have made the Lord Yahweh my refuge. I will declare all your deeds.
Simplified
But I love to stay close to God! I have chosen the Lord God to protect me. I will share all that you have done.
But it is good for me to come near to God: I have put my faith in the Lord God, so that I may make clear all his works.
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 show agreement in the core message of the verse, though the Septuagint's wording differs slightly. The Septuagint maintains a similar structure but uses different vocabulary, indicating a translation choice rather than a significant variation in meaning.
וַאֲנִ֤י׀ קִֽרֲבַ֥ת אֱלֹהִ֗ים לִ֫י־ ט֥וֹב שַׁתִּ֤י׀ בַּאדֹנָ֣י יְהֹוִ֣ה מַחְסִ֑י לְ֝סַפֵּ֗ר כָּל־ מַלְאֲכוֹתֶֽיךָ׃
9 of the 12 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 73:28
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.
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)
Conj | Pron — Conjunction · pronounHC/Pp1bs
The Hebrew word קִרְבָה (*qrabah*) means 'approach' or 'nearness.' It is derived from the root קָרַב (*qarav*), which also relates to drawing near. The entries consistently emphasize its meaning related to approaching or coming closer.
[קִרְבָה] n.f. approach
base
H7132 קִרְבָה approach
7132 qrabah ker-aw-baw'
from 7126; approach:--approaching, draw near.
see HEBREW for 07126
קִרְבָה (qe.ra.vah) — nearness.
an approach, a drawing near
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
Prep | N-mp | Suff — Preposition · noun properHR/Npt
(en Kurio): A favorite Pauline expression, denoting that intimate union and fellowship of the Christian with the Lord Jesus Christ which supplies the basis of all Christian relations and conduct, and the distinctive element in which the Christian life has its specific character. Compare the synonymous Pauline phrases, "in Christ," "in Christ Jesus," and the Johannine expressions, "being in Christ," "abiding in Christ." "In the Lord" denotes: (1) the motive, quality, or character of a Christian duty or virtue, as based on union with Christ, e.g. "Free to be married to whom she will; only in the Lord" (1Co 7:39), i.e. provided the marriage be consistent with the Christian life. Compare 1Co 15:58; Php 3:1; 4:1,2,4,10;
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
מַחְסֶּה (machaceh) refers to a refuge or shelter, both literally and figuratively. It conveys meanings of protection from danger or storms, and can also imply a place of trust or hope. The word is derived from a root meaning to cover or protect, and is used in contexts that emphasize safety.
מַחְסֶּה n.m. refuge, shelter
base
H4268 מַחְסֶּה refuge, shelter
4268 machaceh makh-as-eh'
or machceh {makh-seh'}; from 2620; a shelter (literally or
figuratively):--hope, (place of) refuge, shelter, trust.
see HEBREW for 02620
מַחְסֶּה (ma.cha.seh) — refuge.
1) refuge, shelter
1a) from rain or storm, from danger
1b) of falsehood
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms