Psalms 3:5 — Word Study
WLCאֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה הֱקִיצ֑וֹתִי כִּ֖י יְהוָ֣ה יִסְמְכֵֽנִי׃
BSA◂the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֥י | I | Pronoun |
| שָׁכַ֗בְתִּי | I lay down | Verb, Qal, perfect first person common singular |
| וָֽאִ֫ישָׁ֥נָה | and I slept ! | Verb qal sequential imperfect first person common singular, suffix |
| הֱקִיצ֑וֹתִי | I awoke | Verb, Hiphil, perfect first person common singular |
| כִּ֖י | for | Particle |
| יְהוָ֣ה | Yahweh | Noun proper |
| יִסְמְכֵֽנִי׃ | he sustains me | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I lie down and sleep; I wake again, for the LORD sustains me. |
| KJV | I laid me down and slept; I awaked; for the LORD sustained me. |
| ASV | I laid me down and slept; I awaked; for Jehovah sustaineth me. |
| YLT | I — I have lain down, and I sleep, I have waked, for Jehovah sustaineth me. |
| WEB | I laid myself down and slept. I awakened, for Yahweh sustains me. |
| BBE | I took my rest in sleep, and then again I was awake; for the Lord was my support. |
Translations agree on the meaning of יִסְמְכֵֽנִי as 'sustains me.'
The verse has a main clause followed by a causal clause, indicating the reason for the psalmist's confidence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקוֹל
verbהוּא
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 3:5
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 for Helpgenerated
Psalm 3:5 is part of a psalm attributed to David, written during a time of distress when he was fleeing from his son Absalom. The psalm reflects a deep trust in God’s protection and care, highlighting the contrast between the psalmist's fears and his faith in God’s sustaining power. This theme of reliance on God is echoed throughout the psalm, particularly in the face of overwhelming odds, as seen in verses 4 and 6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 4:8 | I will lie down and sleep in peace, for You alone, O LORD, make me dwell in safety. |
| 2 | Psalm 127:2 | In vain you rise early and stay up late, toiling for bread to eat— for He gives sleep to His beloved. |
| 3 | Leviticus 26:6 | And I will give peace to the land, and you will lie down with nothing to fear. I will rid the land of dangerous animals, and no sword will pass through your land. |
| 4 | Job 11:18–19 | You will be secure, because there is hope, and you will look around and lie down in safety. |
| 5 | Proverbs 3:24 | When you lie down, you will not be afraid; when you rest, your sleep will be sweet. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִסְמְכֵֽנִי, yis.me.Khe.nigenerated
The verb סָמַךְ (samakh) means 'to support' or 'to sustain.' It conveys the idea of leaning on or relying upon something or someone for strength or stability. In this verse, the form יִסְמְכֵֽנִי is the imperfect tense, indicating an ongoing action, suggesting that God continually supports the psalmist.
The parsing of the verb shows it is in the third person masculine singular form, implying that God is the subject performing the action of sustaining. This reflects a personal relationship where the psalmist acknowledges God as his sustainer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conjunction: שָׁכַ֗בְתִּי (I lay down) and הֱקִיצ֑וֹתִי (I awoke). The first clause describes the act of lying down and sleeping, while the second expresses the act of waking up.
The structure emphasizes the actions of the psalmist, with the finite verbs שָׁכַ֗בְתִּי and הֱקִיצ֑וֹתִי framing the experience of sleep and awakening, highlighting a cycle of trust and divine support.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יִסְמְכֵֽנִי is rendered as ἐπήκουσέν, which means 'He heard.' This choice shifts the focus from sustaining to the act of responding to the psalmist's needs.
This translation indicates an interpretation that emphasizes God's attentiveness to the psalmist's cries for help, suggesting a relational aspect of divine support.
In plain words — the whole versegenerated
Psalm 3:5 expresses the psalmist's confidence in God. He lays down to sleep, knowing that God sustains him. This verse reassures us that we can find rest and peace in God's protection, even in difficult times.
Frequently Asked Questionsgenerated
It means that God provides support and care, helping the psalmist through difficult times.
The act of sleeping symbolizes trust and peace, showing that the psalmist feels safe in God's care.
You can find comfort in knowing that God is always there to support you, especially when you face challenges.
Waking again signifies renewal and the assurance of God's continual presence and support in your life.
Reflection Questionsgenerated
- In what areas of your life do you need to trust God for support?
- How can you practice finding peace and rest in God's presence?
- What experiences have you had where you felt God sustaining you?
- How does knowing God sustains you change your perspective on challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, interpreting it as a prophetic declaration of trust in God’s sustaining power.
As in the previous psalm so here the future is prophesied.… “I lie down, and I sleep” is spoken prophetically, namely, I will lie down, I will sleep, I will rise up, because you, Oh Lord, are my sustainer,Early Church Fathers on Psalms 3 →
The words, "I slept, and took rest; and rose, for the Lord will take me up," [Psalms 3:5] lead us to believe that this Psalm is to be understood as in the Person of Christ;Early Church Fathers on Psalms 3 →
The prophetic psalms are by no means silent on the subject of [Christ’s] resurrection.… What other meaning can be taken from these words in Psalms 3, sung in the person of Christ?… For, unless one sees in this sleep the death,Early Church Fathers on Psalms 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI laid me down and slept,.... After the battle was over between Absalom's men and his, says Aben Ezra; but rather this was in the midst of his trouble and distress, since he afterwards prays for
Read John Gill on Psalms 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI laid me down and slept; I awaked; for the LORD sustained me. I laid me down and slept. Thus this verse would be joined to Psalms 3:3-4; referring to past times, in which God had given him calm sleep amidst troubles.
Read Robert Jamieson on Psalms 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI laid me down and slept, to wit, securely, casting all my cares and fears upon God, and relying upon his help. I awaked in due time and manner, after a sweet and undisturbed sleep. Sustained me; or, supported me, as it were with his right hand, that I should not fall under my burden. He upheld my spirit, and person, and cause.
Read Matthew Poole on Psalms 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 3:5 I laid me down and slept; I awaked; for the LORD sustained me.Ver. 5. I laid me down and slept] My faith was above my fear; I knew whom I had trusted. No marvel I slept so soundly, seeing Antipater was by, and watched, said Philip of Macedon (Plutarch). We may better say so of Antipater, our gracious Father. Oh the safety of a saint! He ever goes guarded with the peace of God within him and the power of God without him, Philippians 4:7 1 Peter 1:5, and hence his spiritual security. David will never break his sleep for any danger or doubt of success. Peter was found fast asleep the night before he should have been executed, Acts 12:6. So was our proto martyr, in Queen Mary’ s…
Read John Trapp on Psalms 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. I laid me down and slept] He who knows that he has God for his Protector may go quietly and confidently to his bed, not fearing the violence of the fire, the edge of the sword, the designs of wicked men, nor the influence of malevolent spirits. I awaked] Though humanly speaking there was reason to fear I should have been murdered in my bed, as my most confidential servants had been corrupted by my rebellious son; yet God, my shield, protected me. I both slept and awaked; and my life is still whole in me.
Read AdamClarke on Psalms 3 →CambridgeThe Cambridge Bible for Schools and Colleges5, 6. Not only past but present experience justifies this confidence.
Read Cambridge on Psalms 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI laid me down and slept - Notwithstanding these troubles and dangers I had such confidence that God hears prayer, and such calm trust in his protection, that I laid me down gently and slept securely.
Read Albert Barnes on Psalms 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. I laid me down and slept—This proves it to be a morning song, probably the day after he had left Jerusalem. Sustained me—See Psalms 37:24
Read Daniel Denison Whedon on Psalms 3 →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
I lie down and sleep; I wake again, for the LORD sustains me.
I laid myself down and slept. I awakened, for Yahweh sustains me.
I lie down and sleep; I wake again, for the LORD sustains me.
I rested and slept; I awoke, for the Lord protects me.
Tyndale line
I laid me down and slept; I awaked; for the LORD sustained me.
I laid me down and slept; I awaked; for Jehovah sustaineth me.
I laid me down and slept; I awaked; for the LORD sustaineth me.
I laid me down and slept; I awaked; for the LORD sustained me.
I layed me downe and slept, and rose vp againe: for the Lord susteined me.
Strictly literal
I laid me down and slept; I awaked, for Jehovah sustaineth me.
I — I have lain down, and I sleep, I have waked, for Jehovah sustaineth me.
I have lain down, and I sleep, || I have awoken, for YHWH sustains me.
(3:6) I laid myself down and slept: I awoke; for the Lord sustaineth me.
I lay down and slept; I awoke, for Yahweh protected me.
From the Latin
I have cried to the Lord with my voice: and he hath heard me from his holy hill.
Simplified
I lie down to sleep, and in the morning I wake up because the Lord takes care of me.
I took my rest in sleep, and then again I was awake; for the Lord was my support.
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 on the wording of the verse, with all seven words matched. This consistency indicates a strong preservation of the text across these traditions.
אֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה הֱקִיצ֑וֹתִי כִּ֖י יְהוָ֣ה יִסְמְכֵֽנִי׃
7 of the 7 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 3:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
Hc/Vqw1cs/Sh — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.
[קִיץ] vb. Hiph. awake
base
H6974 [קִיץ] Hiph. awake
6974 quwts koots
a primitive root (identical with 6972 through the idea of
abruptness in starting up from sleep (compare 3364)); to awake
(literally or figuratively):--arise, (be) (a-)wake, watch.
see HEBREW for 06972
see HEBREW for 03364
קִיץ (quts) — to awake.
1) to awake, wake up
1a) (Hiphil) to awaken, arouse, show signs of waking, awake
HVhp1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
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)
HTc — 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…
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
סָמַךְ (samakh) is a Hebrew verb meaning to lean, lay, rest, or support. It encompasses various actions such as propping up, sustaining, and bracing oneself. The word appears in different forms, including Qal, Niphal, and Piel, indicating different nuances of support and sustenance. Notably, it is used in contexts that can be both favorable and unfavorable.
סָמַךְ 48 vb. lean, lay, rest, support
Qal 41
lean or lay hand upon
intrans. thy wrath hath rested upon me
support, uphold, sustain
Niph. reflex. support, or brace oneself
Pi. sustain (refresh, revive) me with raisin-cakes.
base
H5564 סָמַךְ lean, lay, rest, support
5564 camak saw-mak'
a primitive root; to prop (literally or figuratively);
reflexively, to lean upon or take hold of (in a favorable or
unfavorable sense):--bear up, establish, (up-)hold, lay,
lean, lie hard, put, rest self, set self, stand fast, stay
(self), sustain.
סָמַךְ (sa.makh) — to support.
1) to lean, lay, rest, support, put, uphold, lean upon
1a) (Qal)
1a1) to lean or lay upon, rest upon, lean against
1a2) to support, uphold, sustain
1b) (Niphal) to support or brace oneself
1c) (Piel) to sustain, refresh, revive
HVqi3ms/Sp1bs — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs