Psalms 137:3 — Word Study
WLCכִּ֤י שָׁ֨ם שְֽׁאֵל֪וּנוּ שׁוֹבֵ֡ינוּ דִּבְרֵי־ שִׁ֭יר וְתוֹלָלֵ֣ינוּ שִׂמְחָ֑ה שִׁ֥ירוּ לָ֝֗נוּ מִשִּׁ֥יר צִיּֽוֹן׃
BSAforkîy thereshâm [in that place, at that time] our captorsshâbâh [those who took us captive, oppressors] requestedshâʼal■ [asked, demanded] a songshîyr [musical expression, hymn] our tormentors demandedtôwlâl△ [those who caused us suffering, oppressors, required, insisted on] songs of joysimchâh [expressions of gladness, celebrations] Singshîyr a songshîyr [hymn, musical praise] of ZionTsîyôwn [Jerusalem, the city of God]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| שָׁ֨ם | there | Adverb |
| שְֽׁאֵל֪וּנוּ | they asked us | Verb qal perfect third person common plural, suffix |
| שׁוֹבֵ֡ינוּ | captors our | Verb qal participle (active) masculine plural common, suffix |
| דִּבְרֵי־ | words of | Noun common, masculine plural construct |
| שִׁ֭יר | a song | Noun common, masculine singular absolute |
| וְתוֹלָלֵ֣ינוּ | and mockers our | Conjunction, noun common masculine plural construct, suffix |
| שִׂמְחָ֑ה | gladness | Noun common, feminine singular absolute |
| שִׁ֥ירוּ | sing | Verb, Qal, imperative second person masculine plural |
| לָ֝֗נוּ | for us | Preposition, suffix |
| מִשִּׁ֥יר | one of [the] song[s] of | Preposition, noun common masculine singular construct |
| צִיּֽוֹן׃ | Zion | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for there our captors requested a song; our tormentors demanded songs of joy: “Sing us a song of Zion.” |
| KJV | For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. |
| ASV | For there they that led us captive required of us songs, And they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. |
| YLT | For there our captors asked us the words of a song, And our spoilers — joy: 'Sing ye to us of a song of Zion.' |
| WEB | For there, those who led us captive asked us for songs. Those who tormented us demanded songs of joy: “Sing us one of the songs of Zion!” |
| BBE | For there those who had taken us prisoners made request for a song; and those who had taken away all we had gave us orders to be glad, saying, Give us one of the songs of Zion. |
All translations agree on the captors' demand for a song — see How Translations Differ.
The sentence is built around a main clause with two subordinate elements, emphasizing the captors' demands.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁיר
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 137:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of the Exilesgenerated
Psalm 137:3 captures the deep sorrow of the Israelites in exile, as they recall their homeland and the joy associated with it. The captors demand a song, highlighting the painful contrast between their current oppression and the joy of their past in Zion. This verse reflects the struggle of maintaining identity and hope in a foreign land, as seen in the broader context of the psalm, which mourns the loss of Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 123:3–4 | Have mercy on us, O LORD, have mercy, for we have endured much contempt. |
| 2 | Lamentations 2:15–16 | All who pass by clap their hands at you in scorn. They hiss and shake their heads at the Daughter of Jerusalem: “Is this the city that was called the perfection of beauty, the joy of all the earth?” |
| 3 | Psalm 79:1 | The nations, O God, have invaded Your inheritance; they have defiled Your holy temple and reduced Jerusalem to rubble. |
| 4 | Nehemiah 4:2 | before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?” |
| 5 | Jeremiah 9:11 | “And I will make Jerusalem a heap of rubble, a haunt for jackals; and I will make the cities of Judah a desolation, without inhabitant.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שְֽׁאֵל֪וּנוּ, she.'e.Lu.nugenerated
The verb שְׁאֵל (sha'al) means 'to ask' or 'to inquire,' and in this form, it indicates a request made by the captors. The parsing shows it as a third-person plural perfect verb, suggesting a completed action where the captors have already made their demand.
This word captures the power dynamics at play, as the captors, having taken the Israelites captive, now dictate the terms of their entertainment, asking for a song that symbolizes their lost homeland.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses the phrase requested a song.
Sentence Structuregenerated
The verse is structured around two main clauses, with the first clause introducing the captors' request and the second detailing the nature of that request. The finite verb שְֽׁאֵל֪וּנוּ, they asked us, serves as the focal point of the sentence.
The Hebrew word order emphasizes the captors' actions and their oppressive nature, as they demand a song from those they have taken captive.
Septuagint Backgroundgenerated
The Septuagint translates the key verb שְֽׁאֵל֪וּנוּ as ἡμᾶς, which means 'us.' This choice indicates a direct address to the captives, maintaining the sense of demand and oppression present in the Hebrew text.
The use of ἡμᾶς highlights the personal and communal suffering of the Israelites, reinforcing the emotional weight of their plight.
In plain words — the whole versegenerated
Psalm 137:3 describes how the captors of Israel demanded a song from them while they were in exile. This moment highlights the pain of the Israelites as they remember Zion, their homeland, and the joy they once experienced there.
Frequently Asked Questionsgenerated
The request signifies the captors' mockery and the deep sorrow of the Israelites, as they are reminded of their lost homeland.
This verse encapsulates the struggle of the Israelites to maintain their identity and joy in the face of oppression and captivity.
Zion represents the Israelites' homeland and spiritual center, making the captors' demand for a song about Zion particularly painful.
This verse connects to other expressions of sorrow and longing for Jerusalem found in texts like Lamentations and other psalms.
Reflection Questionsgenerated
- In what ways can I relate to the feelings of longing for home expressed in this verse?
- How can I find joy in difficult circumstances, similar to the Israelites' memories of Zion?
- What does this verse teach about the power of music and song in expressing emotions?
- How can I support those who are suffering or feeling captive in their own lives?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the lament of the Israelites in captivity, highlighting their sorrow and longing for Jerusalem.
"For there they that led us captive demanded of us words of songs, and they that led us away, an hymn" [Psalms 137:3].Early Church Fathers on Psalms 137 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 137:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor there they that carried us away captive required of us a song,.... Or, "words of a song" (z).
Read John Gill on Psalms 137 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.
Read Robert Jamieson on Psalms 137 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSuch songs as you used to sing in the temple at Zion; which they required either out of curiosity, or to delight their ears, or rather by way of scoffing and insultation over them, and their temple and religion.
Read Matthew Poole on Psalms 137 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 137:3 For there they that carried us away captive required of us a song; and they that wasted us [required of us] mirth, [saying], Sing us [one] of the songs of Zion. Ver. 3. For there … they required of us a song] sc. In disdain and derision of our religion; q.d. Will ye sing no more holy songs in honour of your God? hath he utterly cast away all care of your welfare, and you the like of his service? Have you never a black sanctus to sing us? or cannot you sing care away? &c.; where are your wonted ditties, the words of a song? Ehodum, bellos nobis illos vestrae Sionis modulos cantillate (Beza). And they that wasted us] Cumulatorcs nostri, vel concumulatores nostri, vel homines…
Read John Trapp on Psalms 137 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) A song.—See margin. The expression is generally regarded as pleonastic, but may be explained as in Psalms 105:27, where see Note. Perhaps “some lyric thing” would express the original. No doubt it is a Levite who is requested to sing. They that wasted us.—A peculiar Hebrew word which the LXX. and Vulg. take as synonymous with the verb in the first clause. The modern explanation, “they that make us howl,” is far preferable. Those whose oppression had raised the wild Oriental scream of lamentation, now asked for mirth. Songs of Zion—or, as in the next verse, songs of Jehovah, were of course the liturgical hymns. Nothing is more characteristic than this of the Hebrew feeling. The captors…
Read Charles John Ellicott on Psalms 137 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. They that carried us away captive required of us a song] This was as unreasonable as it was insulting. How could they who had reduced us to slavery, and dragged us in chains from our own beautiful land and privileges, expect us to sing a sacred ode to please them, who were enemies both to us and to our God? And how could those who wasted us expect mirth from people in captivity, deprived of all their possessions, and in the most abject state of poverty and oppression?
Read AdamClarke on Psalms 137 →CambridgeThe Cambridge Bible for Schools and Colleges3. For there &c.] The reason why their harps were silent. It might have been expected that they would soothe their sorrow with plaintive music; but the heartless demand of their captors made it impossible. asked of us songs] Lit. words of song. they that wasted us] The exact meaning is doubtful. The A.V. marg. ‘Heb. laid us on heaps’ rests on an impossible derivation, and the R.V. marg. our tormentors on an improbable one. Perhaps with the change of a single letter shτlelηnu, ‘our spoilers,’should be read instead of the obscure tτlβlηnu. Coverdale’s rendering in the P.B.V., and melody in our heaviness, comes from Luther, ‘und in unserm Heulen ein frφhlich Gesang.’ one of the songs of Zion]…
Read Cambridge on Psalms 137 →Albert Barnes1798–1870Barnes' Notes on the BibleFor there they that carried us away captive - The Babylonians. Required of us a song - Asked of us a song. The word does not express the idea of compulsion or force. Margin, as in Hebrew, words of a song.
Read Albert Barnes on Psalms 137 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
for there our captors requested a song; our tormentors demanded songs of joy: “Sing us a song of Zion.”
For there, those who led us captive asked us for songs. Those who tormented us demanded songs of joy: “Sing us one of the songs of Zion!”
for there our captors requested a song; our tormentors demanded songs of joy: “Sing us a song of Zion.”
for there our captors ask us to compose songs; those who mock us demand that we be happy, saying: “Sing for us a song about Zion!”
Tyndale line
For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.
For there they that led us captive required of us songs, And they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.
For there they that led us captive required of us songs, and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.
For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying , Sing us one of the songs of Zion.
Then they that ledde vs captiues, required of vs songs and mirth, when wee had hanged vp our harpes, saying, Sing vs one of the songs of Zion.
Strictly literal
For there they that carried us away captive required of us a song; and they that made us wail [required] mirth, [saying,] Sing us [one] of the songs of Zion.
For there our captors asked us the words of a song, And our spoilers — joy: 'Sing ye to us of a song of Zion.'
For there our captors asked us the words of a song, || And our spoilers—joy: “Sing to us of a song of Zion.”
For there our captors demanded of us the words of song; and those that mocked us, joy, [saying,] Sing for us one of the songs of Zion.
There our captors required songs from us, and those who mocked us required us to be happy, saying, “Sing us one of the songs of Zion.”
From the Latin
In what day soever I shall call upon thee, hear me: thou shall multiply strength in my soul.
Simplified
For those who had taken us captive asked us for a song—our tormentors wanted us to sing a happy song from Jerusalem.
For there those who had taken us prisoners made request for a song; and those who had taken away all we had gave us orders to be glad, saying, Give us one of the songs of Zion.
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 agree closely, with all twelve words matched in the Hebrew and Greek versions. This alignment shows a consistent understanding of the verse across these texts, emphasizing the captors' demand for a song.
כִּ֤י שָׁ֨ם שְֽׁאֵל֪וּנוּ שׁוֹבֵ֡ינוּ דִּבְרֵי־ שִׁ֭יר וְתוֹלָלֵ֣ינוּ שִׂמְחָ֑ה שִׁ֥ירוּ לָ֝֗נוּ מִשִּׁ֥יר צִיּֽוֹן׃
12 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 137:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
שָׁבָה (shabah) is a Hebrew verb meaning 'to take captive.' It has a range of uses, including to transport someone into captivity or to lead them away. The word appears in both the Qal and Niphal stems, indicating active and passive forms of taking or being taken captive.
שָׁבָה 47 vb. take captive
Qal take captive
Niph. be taken captive
base
H7617 שָׁבָה take captive
7617 shabah shaw-baw'
a primitive root; to transport into captivity:--(bring
away, carry, carry away, lead, lead away, take) captive(-s),
drive (take) away.
שָׁבָה (sha.vah) — to take captive.
1) to take captive
1a) (Qal)
1a1) to take captive
1a2) captive (participle)
1a3) to lead captive
1b) (Niphal) to be taken captive
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bp
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
N-cs — Noun common · masculine singular absoluteHNcmsa
(shir, shirah): Besides the great collection of sacred songs contained in the Psalter, as well as the lyric outbursts, marked by strong religious feeling, on great national occasions, it is natural to believe, and we have evidence to show, that the Hebrews possessed a large number of popular songs of a secular kind. So of Songs (which see) of itself proves this. Probably the very oldest song or fragment of song in the Old Testament is that "To the well" (Nu 21:17). W. R. Smith (Religions of the Semites, 167) regards this invocation of the waters to rise as in its origin hardly a mere poetic figure. He compares what Cazwini 1, 189, records of the well of Ilabistan: "When the water failed, a feast was held at its source with music and dancing, to induce it to flow again." If, however, the song had its origin in an early form of…
תּוֹלָל (towlal) refers to a tormentor or oppressor, specifically one who causes howling or distress. The meaning is considered doubtful, with references to those who have wasted or plundered. It appears in Psalm 137:3, where it describes those who inflicted suffering.
[תּוֹלָל] n.m. doubtful word ψ 137:3; AV RV they that wasted us
ref
H8437 תּוֹלָל
8437 towlal to-lawl'
from 3213; causing to howl, i.e. an oppressor:--that
wasted.
see HEBREW for 03213
תּוֹלָל (to.lal) — tormentor.
1) tormentor, plunderer
1a) meaning doubtful
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bp
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See JOY
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher