Psalms 30:10 — Word Study
WLCשְׁמַע־ יְהוָ֥ה וְחָנֵּ֑נִי יְ֝הוָה הֱֽיֵה־ עֹזֵ֥ר לִֽי׃
BSAwhat?mâh unjust-gainbetsaʻ blooddâm to go downyârad to(wards)ʼêl pitshachath to give thanksyâdâh dustʻâphâr to tellnâgad truthʼemeth
| Greek | English | Parsing |
|---|---|---|
| שְׁמַע־ | hear | Verb, Qal, imperative second person masculine singular |
| יְהוָ֥ה | O Yahweh | Noun proper |
| וְחָנֵּ֑נִי | and show favor to me | Conjunction, verb qal imperative second person masculine singular, suffix |
| יְ֝הוָה | O Yahweh | Noun proper |
| הֱֽיֵה־ | be | Verb, Qal, imperative second person masculine singular |
| עֹזֵ֥ר | a helper | Verb, Qal, participle (active) masculine singular |
| לִֽי׃ | of me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear me, O LORD, and have mercy; O LORD, be my helper.” |
| KJV | Hear, O LORD, and have mercy upon me: LORD, be thou my helper. |
| ASV | Hear, O Jehovah, and have mercy upon me: Jehovah, be thou my helper. |
| YLT | Hear, O Jehovah, and favour me, O Jehovah, be a helper to me.' |
| WEB | Hear, Yahweh, and have mercy on me. Yahweh, be my helper.” |
| BBE | Give ear to me, O Lord, and have mercy on me: Lord, be my helper. |
All translations agree on the essential meaning of the verse.
The structure consists of a main clause followed by supportive phrases, emphasizing the urgency of the psalmist's plea.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbמָה
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 30:10
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
Psalms 30:10 captures a moment of desperation where the psalmist implores the LORD for mercy and assistance. This plea is situated within a broader context of lamentation, as the psalmist reflects on the challenges faced and the need for divine intervention. The surrounding verses emphasize the contrast between despair and the hope found in God's response, as seen in Psalm 30:9 and Psalm 30:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:1–2 | Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions. |
| 2 | Psalm 143:1–7 | O LORD, hear my prayer. In Your faithfulness, give ear to my plea; in Your righteousness, answer me. |
| 3 | Psalm 28:7 | The LORD is my strength and my shield; my heart trusts in Him, and I am helped. Therefore my heart rejoices, and I give thanks to Him with my song. |
| 4 | Psalm 54:4 | Surely God is my helper; the Lord is the sustainer of my soul. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שְׁמַע־, she.ma'-generated
The Hebrew word שָׁמַע (shama`) is an imperative form that means 'to hear' and implies not just hearing but also listening attentively and obeying. This word is often used in contexts where God speaks, and the people are called to respond with obedience.
In this verse, the psalmist is asking the LORD to listen closely to his plea, indicating a sense of urgency and need for divine attention. The use of the imperative form emphasizes the psalmist's desire for immediate response.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Hear me and maintains the direct appeal to the LORD, aligning with the original Hebrew intent.
Sentence Structuregenerated
The verse consists of a series of clauses, with the finite verbs שְׁמַע־ (hear), חָנֵּ֑נִי (show favor), and הֱֽיֵה־ (be) forming the main actions. The structure reflects a direct appeal to God, with each clause building on the psalmist's urgent request for assistance.
The arrangement of the verbs in succession highlights the psalmist's desperation and reliance on God, creating a rhythmic urgency in the plea for help.
Septuagint Backgroundgenerated
The Septuagint translates שְׁמַע־ as τίς (who), which shifts the focus from a direct command to a more interrogative tone, suggesting a search for understanding or recognition of the speaker's plight.
This choice may indicate an interpretive nuance, emphasizing the relational aspect of the plea rather than merely the act of hearing.
In plain words — the whole versegenerated
Psalm 30:10 is a heartfelt cry from the psalmist to the LORD, asking for mercy and help. The psalmist expresses a deep need for God's attention and support during a time of distress, reflecting a common theme in the Psalms of seeking divine intervention.
Frequently Asked Questionsgenerated
Asking the LORD to 'hear' signifies a plea for God to pay attention to one's needs and respond with compassion.
The repetition emphasizes the psalmist's reliance on God and acknowledges His sovereignty and power.
Asking for mercy means seeking kindness and compassion from God, especially in times of trouble or distress.
This verse reflects themes of lament, reliance on God, and the hope for divine intervention, which are prevalent throughout the Psalms.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's help and mercy?
- How can I cultivate a deeper sense of reliance on God in my daily challenges?
- What does it mean for me to ask God to 'hear' my prayers?
- How can I express my gratitude to God for His past help in my life?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to illustrate God's mercy and help in times of trouble.
"The Lord has heard, and had mercy on Me, the Lord has become My helper." Nor did "He suffer His holy One to see corruption" [Psalms 30:10].Early Church Fathers on Psalms 30 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 30:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear, O Lord, and have mercy upon me,.... By lifting up the light of his countenance again upon him; by manifesting and applying his pardoning grace to him, and by delivering him out of all his
Read John Gill on Psalms 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear, O LORD, and have mercy upon me: LORD, be thou my helper. No JFB commentary on this verse.
Read Robert Jamieson on Psalms 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 30:10 Hear, O LORD, and have mercy upon me: LORD, be thou my helper.Ver. 10. Hear, O Lord, and have mercy upon me] When Faith had once said to God what it hath to say, it will wait for a good answer, relying on his mercy, and expecting relief from the Lord, as here David doth; looking, in the mean while, through the anger of his corrections, to the sweetness of his loving countenance; as by a rainbow we see the beautiful image of the sun’ s light in the midst of a dark and waterish cloud.
Read John Trapp on Psalms 30 →CambridgeThe Cambridge Bible for Schools and Colleges8–10. By trouble he learnt whence his strength came, and betook himself to prayer. Psalms 30:9-10 are the words of his prayer.
Read Cambridge on Psalms 30 →Albert Barnes1798–1870Barnes' Notes on the BibleHear, O Lord, and have mercy upon me, - etc. This, too, is the prayer which he uttered in the calamities adverted to in Psalms 30:7. It is a cry for mercy founded on the idea referred to in Psalms 30:9.
Read Albert Barnes on Psalms 30 →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 me, O LORD, and have mercy; O LORD, be my helper.”
Hear, Yahweh, and have mercy on me. Yahweh, be my helper.”
Hear me, O LORD, and have mercy; O LORD, be my helper.”
Hear, O Lord, and have mercy on me! O Lord, deliver me!”
Tyndale line
Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
Hear, O Jehovah, and have mercy upon me: Jehovah, be thou my helper.
Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
Heare, O Lord, and haue mercy vpon me: Lord, be thou mine helper.
Strictly literal
Hear, O Jehovah, and be gracious unto me; Jehovah, be my helper.
Hear, O Jehovah, and favour me, O Jehovah, be a helper to me.'
Hear, O YHWH, and favor me, O YHWH, be a helper to me.”
(30:11) Hear, O Lord, and be gracious unto me: Lord, be thou a helper unto me.
Hear, Yahweh, and have mercy on me! Yahweh, be my helper.
From the Latin
Have mercy on me, O Lord, for I am afflicted: my eye is troubled with wrath, my soul, and my belly:
Simplified
Please listen to me, Lord, and be gracious to me! Lord, you are the one who helps me.
Give ear to me, O Lord, and have mercy on me: Lord, be my helper.
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 presents the verse as שְׁמַע־ יְהוָ֥ה וְחָנֵּ֑נִי יְ֝הוָה הֱֽיֵה־ עֹזֵ֥ר לִֽי׃, while the Septuagint matches six of the seven words, indicating a strong correspondence between the two versions. The Dead Sea Scrolls show partial restoration but maintain a similar plea for divine assistance.
שְׁמַע־ יְהוָ֥ה וְחָנֵּ֑נִי יְ֝הוָה הֱֽיֵה־ עֹזֵ֥ר לִֽי׃
6 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.
[מה] [בצע] [בדמ׳י] [ברדת׳י] לשחת היוד׳ך [עפר] [היגיד] [אמת׳ך]
1 word on the leather — 1 partly restored, 7 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 30:10
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.
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 — Verb · Qal · imperative second person masculine singularHVqv2ms
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)
HNpt — Noun properHNpt
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HC/Vqv2ms/Sp1bs — Conjunction · verb qal imperative second person masculine singular · suffixHC/Vqv2ms/Sp1bs
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)
HNpt — Noun properHNpt
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs