Hebrew Word Studies (9 words)
Phoenicianכ. Probably from the same demonstrative basis found inhere, and in certain pronouns, as Aramaicדֵּךְthis(WSG 110 f.); perhaps also ultimately akin withthat, in order that, andthen, enclitic, Phoenicianכ. Probably from the same demonstrative basis found inhere, and in certain pronouns, as Aramaicדֵּךְthis(WSG 110 f.); perhaps also ultimately akin withthat, in order that, andthen, enclitic,
- for (semantic_range)
- when (semantic_range)
- when (semantic_range)
see NöM p. 208, ZMG 1886, p. 739; WAG i. § 367 e)**ᵑ7Onk Jonאִם,ᵑ7Hagאין.1. hypothetical particleif.a.construction(see more fully Dr§ 136-138, 143FriedrichDie Hebr. Condit. sätze 1884): (1) withimperf see NöM p. 208, ZMG 1886, p. 739; WAG i. § 367 e)**ᵑ7Onk Jonאִם,ᵑ7Hagאין.1. hypothetical particleif.a.construction(see more fully Dr§ 136-138, 143FriedrichDie Hebr. Condit. sätze 1884): (1) withimperf
- mother (semantic_range)
- mother (semantic_range)
- dam (semantic_range)
- point of departure (semantic_range)
- division (semantic_range)
5direction, instruction, law(possibly in first instance fromcastinglots, WeG i, 470; H 394(less confidently WeSkizzen iii, 167), SS SmAT Rel. Geschichte. 36BenzArchaeology 408NowArchaeology ii, 97, op 5direction, instruction, law(possibly in first instance fromcastinglots, WeG i, 470; H 394(less confidently WeSkizzen iii, 167), SS SmAT Rel. Geschichte. 36BenzArchaeology 408NowArchaeology ii, 97, op
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
15delight, pleasure; —׳חIsaiah 54:1220t.; suffixחֶפְצְךָIsaiah 58:13etc. + 13 t. suffixes; pluralחֲפָצִיםProverbs 8:11; suffixחֲפָצֶיךָProverbs 3:15;חֲפָצֶ֖ךָIsaiah 58:13—1delight׳אבני חIsaiah 54:12de 15delight, pleasure; —׳חIsaiah 54:1220t.; suffixחֶפְצְךָIsaiah 58:13etc. + 13 t. suffixes; pluralחֲפָצִיםProverbs 8:11; suffixחֲפָצֶיךָProverbs 3:15;חֲפָצֶ֖ךָIsaiah 58:13—1delight׳אבני חIsaiah 54:12de
- bend down (semantic_range)
5direction, instruction, law(possibly in first instance fromcastinglots, WeG i, 470; H 394(less confidently WeSkizzen iii, 167), SS SmAT Rel. Geschichte. 36BenzArchaeology 408NowArchaeology ii, 97, op 5direction, instruction, law(possibly in first instance fromcastinglots, WeG i, 470; H 394(less confidently WeSkizzen iii, 167), SS SmAT Rel. Geschichte. 36BenzArchaeology 408NowArchaeology ii, 97, op
8; 1singularהָגִ֫יתִיPsalm 143:5,וְהָגִיתִיconsecutivePsalm 77:13;ImperfectיֶהְגֶּהJob 27:48t.; 3 feminine singularתֶּהְגֶּהPsalm 35:282t.,אֶהְגֶּהPsalm 63:7;Isaiah 38:14,יֶהְגּוּPsalm 2:1+ 2t.,תֶּהְג 8; 1singularהָגִ֫יתִיPsalm 143:5,וְהָגִיתִיconsecutivePsalm 77:13;ImperfectיֶהְגֶּהJob 27:48t.; 3 feminine singularתֶּהְגֶּהPsalm 35:282t.,אֶהְגֶּהPsalm 63:7;Isaiah 38:14,יֶהְגּוּPsalm 2:1+ 2t.,תֶּהְג
- remove (semantic_range)
onםָ֯see belowחִנָּם) —1. substantivedaytime(rare)Jeremiah 15:9בעוד יומםwhile it is yetdaytime,Jeremiah 33:20bלְבִלְתִּי הֱיוֺת יומם ולילהdaytimeand night,Jeremiah 33:25ולילה׳בְּרִיתִי י(? readיוֺםasJ onםָ֯see belowחִנָּם) —1. substantivedaytime(rare)Jeremiah 15:9בעוד יומםwhile it is yetdaytime,Jeremiah 33:20bלְבִלְתִּי הֱיוֺת יומם ולילהdaytimeand night,Jeremiah 33:25ולילה׳בְּרִיתִי י(? readיוֺםasJ
- by day (semantic_range)
5night(Late Hebrewid.; MI15(ב)ללה; Aramaicלֵילָא,,; Arabic,; Ethiopicall =night; Assyrianlîlâtu,eveningDlHWB; meaning of √ dubious; form probablyלילי, and endingהָ֯radical, and notהlocative, NöM 127Dl 5night(Late Hebrewid.; MI15(ב)ללה; Aramaicלֵילָא,,; Arabic,; Ethiopicall =night; Assyrianlîlâtu,eveningDlHWB; meaning of √ dubious; form probablyלילי, and endingהָ֯radical, and notהlocative, NöM 127Dl
Interlinear data not available for this verse yet.
Commentary
Gill's Exposition
But his delight is in the law of the Lord,.... Not the law of nature, which was inscribed on Adam's heart in innocence, but now greatly impaired by sin, and become very imperfect and very insufficient to make men happy, or to lead them to true felicity; nor the law of Moses, which is a fiery law, and works wrath, accuses of sin, pronounces guilty, curses and condemns to death; and therefore cannot be delighted in by a sensible sinner, unless as it is in the hands of Christ, and as fulfilled by him, who is the end of it;
and as it is written on the heart of a regenerate man, who, so far as it is, delights in it after the inward man, and serves it with his spirit: but rather the Scriptures, as much and as many parts of them as were written in David's time; particularly the five books of Moses, which are called the Law and the Testimony of the Lord; which being inspired by God, were profitable and delightful to read, and to hear explained; and as they were David's delight, and the men of his council, Psa 119:24 ; so they were the delight of every good man, there being many things in them concerning the Messiah, his grace and kingdom; see Luk 24:44 . Moreover the word here used, signifies "doctrine", and may intend the evangelic doctrine, as it does in Psa 19:7 ; which is a psalm concerning the doctrine of the apostles that went into all the world; and in like sense is the word used in Isa 2:3 ; of the doctrine of the Messiah, that is, the Gospel; and is the same with the law, or doctrine of faith, in Rom 3:27 . And this may be called the doctrine of the Lord, because he is the author of it; it came by him, he revealed it; and because he is the subject of it; it is concerning him, his person, office, grace, and righteousness; and so far as it was published in the times of David, it was a joyful sound, good news and glad tidings, and the delight of good men; and in his law doth he meditate day and night; as Joshua was directed to do, and David did, Jos 1:8 . This is to be understood of a diligent reading and serious consideration of it; and of the employment of the thoughts, and of deep study upon it, in order to find out the sense and meaning of it; and which is to be done constantly, every day, as often as there is leisure and opportunity for it; or, as Kimchi on the place observes, whenever a man is free from the business of life; unless this should be taken figuratively, of the day of prosperity and night of adversity, whether in things temporal or spiritual, which are each of them proper seasons to meditate in, upon the word of God and Gospel of Christ.