Psalms 89:11 — Word Study
WLCלְךָ֣ שָׁ֭מַיִם אַף־ לְךָ֥ אָ֑רֶץ תֵּבֵ֥ל וּ֝מְלֹאָ֗הּ אַתָּ֥ה יְסַדְתָּֽם׃
BSA◂Youʼattâh
| Greek | English | Parsing |
|---|---|---|
| לְךָ֣ | [belongs] to you | Preposition, suffix |
| שָׁ֭מַיִם | heaven | Noun common, masculine plural absolute |
| אַף־ | also | Particle |
| לְךָ֥ | [belongs] to you | Preposition, suffix |
| אָ֑רֶץ | [the] earth | Noun common, feminine singular absolute |
| תֵּבֵ֥ל | [the] world | Noun common, feminine singular absolute |
| וּ֝מְלֹאָ֗הּ | and what fills it | Conjunction, noun common masculine singular construct, suffix |
| אַתָּ֥ה | you | Pronoun |
| יְסַדְתָּֽם׃ | you founded them | Verb qal perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The heavens are Yours, and also the earth. The earth and its fullness You founded. |
| KJV | The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them. |
| ASV | The heavens are thine, the earth also is thine: The world and the fulness thereof, thou hast founded them. |
| YLT | Thine [are] the heavens — the earth also [is] Thine, The habitable world and its fulness, Thou hast founded them. |
| WEB | The heavens are yours. The earth also is yours, the world and its fullness. You have founded them. |
| BBE | Yours are the heavens, and the earth is yours; you have made the world, and everything which is in it. |
Where they part company is יְסַדְתָּֽם — see How Translations Differ.
The verse has one main clause and a subordinate clause that adds information about what belongs to God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכְּ
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 89:11
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 Sovereignty Over Creationgenerated
Psalm 89:11 emphasizes God's ownership of both the heavens and the earth. The psalmist reflects on God's power in creation, stating that everything in the world belongs to Him. This verse is part of a larger context that praises God's might and faithfulness, reminding the reader of His authority over all things, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:1–2 | The earth is the LORD’s, and the fullness thereof, the world and all who dwell therein. |
| 2 | Psalm 50:12 | If I were hungry, I would not tell you, for the world is Mine, and the fullness thereof. |
| 3 | Psalm 115:16 | The highest heavens belong to the LORD, but the earth He has given to mankind. |
| 4 | Genesis 1:1 | In the beginning God created the heavens and the earth. |
| 5 | Genesis 2:1 | Thus the heavens and the earth were completed in all their vast array. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְסַדְתָּֽם, ye.sad.Tamgenerated
The verb יָסַד (*yacad*) means 'to establish' or 'to found.' It conveys the idea of laying a foundation or creating something with purpose. The parsing indicates that this is a perfect form in the second person masculine singular, showing that God is the one who has actively established the earth and its fullness.
This word carries a sense of permanence and authority, indicating that God's act of founding is not just a one-time event but an ongoing reality. It highlights His role as the Creator who has set the world in place and continues to uphold it.
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 יְסַדְתָּֽם governs the entire verse, with two main subjects: שָׁ֭מַיִם and אָ֑רֶץ. The structure indicates that both the heavens and the earth are under God's dominion, with a clear emphasis on His role as the founder of all creation.
The Hebrew word order places the subjects first, emphasizing their importance as the things that belong to God, followed by the action of founding, which ties together the concepts of ownership and creation.
Septuagint Backgroundgenerated
The Septuagint translates יְסַדְתָּֽם with the Greek word ἐταπείνωσας, which means 'you humbled' or 'you brought low.' This choice suggests a different nuance, focusing on God's authority and power over creation rather than simply establishing it.
This translation reflects a broader interpretation of God's relationship to the earth and its fullness, emphasizing His sovereignty in a way that may resonate with a Hellenistic audience.
In plain words — the whole versegenerated
Psalm 89:11 states that the heavens and the earth belong to God. He is the one who created and established everything in the world. This verse highlights God's power and authority over all creation.
Frequently Asked Questionsgenerated
It signifies that God is the Creator and Owner of all things, having established the heavens and the earth according to His will.
By stating that He founded the earth and its fullness, it emphasizes His authority and ability to create and sustain all things.
The word 'founded' indicates that God has laid a strong foundation for creation, establishing it with purpose and intent.
This verse relates to other passages that speak of God's creation, such as Genesis 1:1, which also affirms God as the Creator of the heavens and the earth.
Reflection Questionsgenerated
- In what ways do I see God's hand in the creation around me?
- How can I acknowledge God's ownership over my life and the world?
- What does it mean for me to recognize God as the founder of all things?
- How can I reflect God's authority in my own actions and decisions?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to highlight God's ownership of creation, illustrating the relationship between God and the world He created.
"The heavens are yours, the earth also is Yours" [Psalms 89:11]. From You, over Your earth they rain.Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe heavens are thine,.... They are made and inhabited by him, they are the work of his hands, and the seat of his majesty, and the throne of his glory; the angels of heaven are his, his creatures
Read John Gill on Psalms 89 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
Read Robert Jamieson on Psalms 89 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fulness thereof; all the creatures wherewith it is replenished, as 50:12. Thou hast founded them; they are all thy creatures, and therefore wholly subject to thy power and pleasure; and therefore all the monarchs and kingdoms of the earth cannot hinder thee from making good thy promise to the house and kingdom of David.
Read Matthew Poole on Psalms 89 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:11 The heavens [are] thine, the earth also [is] thine: [as for] the world and the fulness thereof, thou hast founded them.Ver. 11. The heavens are thine, the earth also is thine] Thou madest them by thy power, and thou maintainest them by thy providence; thou doest whatsoever thou wilt in both, Psalms 115:3. As for the world, &c.] See Psalms 24:1; Psalms 50:12.
Read John Trapp on Psalms 89 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8-13) Not only is God incomparable in heaven, He is also the only mighty and lofty one in nature or history.
Read Charles John Ellicott on Psalms 89 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The heavens are thine] Thou art the Governor of all things, and the Disposer of all events. The world] The terraqueous globe. And the fullness] All the generations of men. Thou hast founded them-thou hast made them, and dost sustain them. After this verse, the Editio Princeps of the Hebrew Bible, printed at Soncini, 1488, adds: - לילה לך אף יום לך lailah lecha aph yom lecha ושמש מאור הכינות אתה vashamesh maor hachinotha attah To thee is the day; also to thee is the night: Thou hast prepared the light and the sun. But these same words are found in Psalms 74:16.
Read AdamClarke on Psalms 89 →
CambridgeThe Cambridge Bible for Schools and Colleges11. THINE are the heavens, THINE also the earth: The world and the fulness thereof, THOU hast founded them. Cp. Psalms 24:1-2; Psalms 50:12; Psalms 78:69; Job 38:4; Proverbs 3:19.
Read Cambridge on Psalms 89 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe heavens are thine - Are thy work; and, therefore, thy property - the highest conception of property being that which is derived from creation.
Read Albert Barnes on Psalms 89 →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
The heavens are Yours, and also the earth. The earth and its fullness You founded.
The heavens are yours. The earth also is yours, the world and its fullness. You have founded them.
The heavens are Yours, and also the earth. The earth and its fullness You founded.
The heavens belong to you, as does the earth. You made the world and all it contains.
Tyndale line
The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them.
The heavens are thine, the earth also is thine: The world and the fulness thereof, thou hast founded them.
The heavens are thine, the earth also is thine: the world and the fulness thereof, thou hast founded them.
The heavens are thine, the earth also is thine: as for the world, and the fullness of it, thou hast founded them.
The heauens are thine, the earth also is thine: thou hast layde the foundation of the world, and all that therein is.
Strictly literal
Thine are the heavens, the earth also is thine; the world and its fulness, thou hast founded them.
Thine [are] the heavens — the earth also [is] Thine, The habitable world and its fulness, Thou hast founded them.
The heavens [are] Yours, || The earth [is] also Yours, || The habitable world and its fullness, || You have founded them.
(89:12) Thine are the heavens, also thine is the earth: as for the world and what filleth it, thou hast founded them.
The heavens belong to you, and the earth also. You made the world and all it contains.
From the Latin
Who knoweth the power of thy anger, and for thy fear
Simplified
The heavens belong to you, and the earth too; you made the world and everything in it.
Yours are the heavens, and the earth is yours; you have made the world, and everything which is in it.
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 aligns closely with the Septuagint, with 7 of the 9 words matched. While the wording differs, the essential meaning of God's ownership and foundational role remains consistent across both texts.
לְךָ֣ שָׁ֭מַיִם אַף־ לְךָ֥ אָ֑רֶץ תֵּבֵ֥ל וּ֝מְלֹאָ֗הּ אַתָּ֥ה יְסַדְתָּֽם׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 89:11
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
hev'-'n.
See ASTRONOMY.
Heaven
(1.) Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), “the eagles of heaven” (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. Raki’a , Authorized Version, firmament. [FIRMAMENT] Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) Marom , used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) Shechakim , "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression "third heaven," (
In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28.
In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found…
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsa — Noun common · feminine singular absoluteHNcfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
מְלֹא (melo') refers to 'fulness' or 'that which fills.' It encompasses various meanings, including a handful, mass, or multitude. The term appears in contexts that highlight both literal and figurative senses of fullness, such as in Ezekiel 41:8. There are no significant disagreements among the lexicons regarding its meanings.
מְלֹא, [מְלוֹא] n.m. fulness, that which fills
fulness of hand (= handful)
mass of shepherds; multitude of nations
base
H4393 מְלֹא, מְלוֹא fulness, that which fills
4393 mlo' mel-o'
rarely mlowf {mel-o'}; or mlow (Ezekiel 41:8), {mel-o'}; from
4390; fulness (literally or figuratively):--X all along, X
all that is (there-)in, fill, (X that whereof...was) full,
fulness, (hand- )full, multitude.
see HEBREW for 04390
מְלֹא (me.lo) — fullness.
1) fulness, that which fills
1a) fulness, handful
1b) mass, multitude
1c) fulness, that which fills, entire contents
1d) full length, full line
HC/Ncmsc/Sp3fs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
יָסַד (yacad) means to establish or found, with nuances of fixing and laying a foundation. It can refer to both literal and figurative settings, such as appointing or consulting. The verb appears in various forms, including Qal (to found), Niphal (to be founded), and Piel (to establish). The entries do not indicate any significant disagreement among lexicons.
יָסַד vb. establish, found, fix
Qal found, establish
Niph.
fix or seat themselves close together, sit in conclave
be founded
Pi.
found
establish
Pu. be founded, be laid, of a foundation
Hoph. be founded
base
H3245 יָסַד establish, found, fix
3245 yacad yaw-sad'
a primitive root; to set (literally or figuratively);
intensively, to found; reflexively, to sit down together, i.e.
settle, consult:--appoint, take counsel, establish, (lay the,
lay for a) found(-ation), instruct, lay, ordain, set, X sure.
יָסַד (ya.sad) — to found.
1) to found, fix, establish, lay foundation
1a) (Qal) to found, establish, begin
1b) (Niphal)
1b1) to fix or seat themselves close together, sit in conclave
1b2) to be founded
1c) (Piel)
1c1) to found
1c2) to establish, appoint, ordain
1d) (Pual) to be founded, be laid
1e) (Hophal) to be founded
HVqp2ms/Sp3mp — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp3mp
