Psalms 102:1 — Word Study
WLCיְ֭הוָה שִׁמְעָ֣ה תְפִלָּתִ֑י וְ֝שַׁוְעָתִ֗י אֵלֶ֥יךָ תָבֽוֹא׃
BSAA prayertᵉphillâh [supplication, request to God] of one who is afflictedʻânîy whenkîy he grows faintʻâṭaph and pours outshâphak his lamentsîyach beforepânîym [into the presence of] the LORDYᵉhôvâh
| Greek | English | Parsing |
|---|---|---|
| יְ֭הוָה | O Yahweh | Noun proper |
| שִׁמְעָ֣ה | hear ! | Verb qal imperative second person masculine singular, suffix |
| תְפִלָּתִ֑י | prayer my | Noun common feminine singular construct, suffix |
| וְ֝שַׁוְעָתִ֗י | and cry for help my | Conjunction, noun common feminine singular construct, suffix |
| אֵלֶ֥יךָ | to you | Preposition, suffix |
| תָבֽוֹא׃ | let it come | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear my prayer, O LORD; let my cry for help come before You. |
| KJV | Hear my prayer, O LORD, and let my cry come unto thee. |
| ASV | Hear my prayer, O Jehovah, And let my cry come unto thee. |
| YLT | A Prayer of the afflicted when he is feeble, and before Jehovah poureth out his plaint. O Jehovah, hear my prayer, yea, my cry to Thee cometh. |
| WEB | Hear my prayer, Yahweh! Let my cry come to you. |
| BBE | Give ear to my prayer, O Lord, and let my cry come to you. |
There are no significant differences in translations for יְהוָה — see How Translations Differ.
The verse consists of a main clause and a subordinate infinitive phrase, emphasizing the urgency of the request.







8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשִׂיחַ
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 102:1
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 Prayer of Distressgenerated
Psalm 102:1 is a heartfelt prayer from someone in deep distress, crying out to the LORD for help. The psalmist expresses a sense of urgency and desperation, asking God to hear his plea and respond. This prayer continues with a series of laments and requests for divine attention, reflecting the profound emotional state of the speaker, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 2 | Psalm 61:2 | From the ends of the earth I call out to You whenever my heart is faint. Lead me to the rock that is higher than I. |
| 3 | Psalm 69:1–2 | Save me, O God, for the waters are up to my neck. |
| 4 | Psalm 142:2–3 | I pour out my complaint before Him; I reveal my trouble to Him. |
| 5 | Psalm 143:4 | My spirit grows faint within me; my heart is dismayed inside me. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yah.wehgenerated
The name יְהוָה (Yahweh) is the proper name for the God of Israel, often rendered as 'the LORD'. It signifies His eternal nature and self-existence. This name is used throughout the Old Testament, emphasizing God's covenant relationship with His people.
In this verse, it highlights the psalmist's direct appeal to God, invoking His presence and authority as he seeks assistance in his time of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study uses the Berean Standard Bible, which translates the verse as 'Hear my prayer, O LORD; let my cry for help come before You.' Other translations, such as the KJV and ASV, agree with this wording.
Sentence Structuregenerated
The structure of the verse centers around one main verb: תָבֽוֹא, let it come. The phrase is composed of two parts: the call to hear the prayer and the request for the cry for help to come before God.
This construction emphasizes the urgency of the psalmist's plea, with the direct address to God framing the entire request.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριε (kurie), meaning 'Lord'. This reflects the same reverence and authority attributed to God in the Hebrew text.
The choice of προσευξὴ (proseuchē) for 'prayer' indicates a focus on the act of supplication, aligning with the Hebrew sense of earnest request.
In plain words — the whole versegenerated
Psalm 102:1 is a plea from someone in distress, asking the LORD to hear their prayer and let their cry for help come before Him. This reflects a deep need for God's attention and assistance.
Frequently Asked Questionsgenerated
The psalmist is expressing a personal supplication to God, highlighting the importance of direct communication with the divine.
The psalmist is in a state of distress and is seeking God's intervention and support during a difficult time.
This phrase indicates a desire for God's immediate attention and action in response to the psalmist's urgent need.
This verse sets the tone for the entire psalm, which continues with expressions of lament and requests for God's mercy and help.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's help and attention?
- How can I express my prayers more earnestly and sincerely?
- What does it mean for me to bring my cries for help before God?
- How do I respond when I feel that God is not hearing my prayers?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his commentary, using it to illustrate the importance of prayer and supplication.
"Hear my prayer, O Lord: and let my crying come unto You" [Psalms 102:1].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear my prayer, O Lord,.... The prayer of a poor, destitute, and afflicted one; his own, and not another's; not what was composed for him, but composed by him; which came out of his own heart, and
Read John Gill on Psalms 102 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear my prayer, O LORD, and let my cry come unto thee. Psalms 102:1-28 -Hear my cry for my trouble needs immediate relief (Psalms 102:1-5); I am like a lonely bird, my being cast down after having
Read Robert Jamieson on Psalms 102 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:1 « A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. » Hear my prayer, O LORD, and let my cry come unto thee.A Prayer of the afflicted] Or, for the afflicted, made by Daniel, or some other prophet, not long before the return out of Babylon, where they suffered much but prayed little, as Daniel confesseth, Daniel 9:13. Here, therefore, they are taught to take unto them words, and say, "Hear my prayer, O Lord," &c. In greatest afflictions there is place left for prayer, Psalms 130:1, and something God will yield to it, when most bitterly bent against a people, Matthew 24:20-21. When he is overwhelmed] Pressed out of measure above…
Read John Trapp on Psalms 102 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Prayer.—Like love and all emotion, prayer has its own language, and this assumes here the forms of expression that meet us in other psalms. (See, e.g., in addition to the reference in margin, Psalms 31:2; Psalms 39:12; Psalms 56:9; Psalms 59:16; Psalms 143:7.)
Read Charles John Ellicott on Psalms 102 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM CII The complaint and miserable state of the poor captives, 1-11; the expectation of deliverance, 12-14; the conversion of the heathen, 15-18; the termination of the captivity, 19-22; the great frailty of man, 23, 24; the unchangeableness of God, 25-27; the permanence of the Church, 28. NOTES ON PSALM CII The Hebrew, and nearly all the Versions, give the following title to this Psalm: A prayer of the afflicted, when he is overwhelmed, and pours out his sighing before the Lord. There seems to be little doubt that this is the prayer of the captives in Babylon, when, towards the end of the captivity, they were almost worn out with oppression, cruelty, and distress. The Psalm has been…
Read AdamClarke on Psalms 102 →
CambridgeThe Cambridge Bible for Schools and Colleges1–11. The Psalmist supplicates for a speedy hearing, pleading the extremity of his distress.
Read Cambridge on Psalms 102 →
Albert Barnes1798–1870Barnes' Notes on the BibleHear my prayer, O Lord - The prayer which I offer in view of my personal trials; the prayer which I offer as one of an afflicted people. Compare Psalms 4:1; Psalms 17:1; Psalms 18:6.
Read Albert Barnes on Psalms 102 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Hear my prayer—The invocation of Psa 102:1-2 is replete with those familiar forms which appear often in the Davidic psalms, and which are common, also, to all earnest, agonizing prayers.
Read Daniel Denison Whedon on Psalms 102 →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
Hear my prayer, O LORD; let my cry for help come before You.
Hear my prayer, Yahweh! Let my cry come to you.
A prayer of one who is afflicted, when he grows faint and pours out his lament before the LORD. Hear my prayer, O LORD; let my cry for help come before You.
O Lord, hear my prayer! Pay attention to my cry for help!
Tyndale line
Hear my prayer, O LORD, and let my cry come unto thee.
Hear my prayer, O Jehovah, And let my cry come unto thee.
Hear my prayer, O LORD, and let my cry come unto thee.
A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. Hear my prayer, O LORD, and let my cry come to thee.
A prayer of the afflicted, when he shall be in distresse, and pour forth his meditation before the Lord. O Lord, heare my prayer, and let my crye come vnto thee.
Strictly literal
Jehovah, hear my prayer, and let my cry come unto thee.
A Prayer of the afflicted when he is feeble, and before Jehovah poureth out his plaint. O Jehovah, hear my prayer, yea, my cry to Thee cometh.
A PRAYER OF THE AFFLICTED WHEN HE IS FEEBLE, AND POURS OUT HIS COMPLAINT BEFORE YHWH. O YHWH, hear my prayer, indeed, my cry comes to You.
“A prayer of the afflicted, when he is overwhelmed, and poureth out before the Lord his complaint.” (102:2) O Lord, hear my prayer, and let my cry come unto thee.
Hear my prayer, Yahweh; hear my cry to you.
From the Latin
For David himself. Bless the Lord, O my soul: and let all that is within me bless his holy name.
Simplified
Lord, please hear my prayer, my cry for help!
Give ear to my prayer, O Lord, and let my cry come to you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with five of the six words matched. The Dead Sea Scrolls show some restoration, indicating a similar prayer but with some differences in wording.
יְ֭הוָה שִׁמְעָ֣ה תְפִלָּתִ֑י וְ֝שַׁוְעָתִ֗י אֵלֶ֥יךָ תָבֽוֹא׃
5 of the 6 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.
[תפלה] לעני כי יעטוף [ולפני] [יהוה] [ישפך] [שיח׳ו]
2 words 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 102:1
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
שַׁוְעָה (shav'ah) refers to a cry for help or a hallooing. It is a feminine noun derived from another Hebrew word, שָׁוַע (shav'ah), which also relates to crying. The entries consistently emphasize its meaning as a call for assistance.
[שַׁוְעָה] n.f. cry for help
base
H7775 [שַׁוְעָה] cry for help
7775 shav`ah shav-aw'
feminine of 7773; a hallooing:--crying.
see HEBREW for 07773
שַׁוְעָה (shav.ah) — cry.
cry for help
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp2ms — Preposition · suffixHR/Sp2ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
