Psalms 31:22 — Word Study
WLCוַאֲנִ֤י׀ אָ֘מַ֤רְתִּי בְחָפְזִ֗י נִגְרַזְתִּי֮ מִנֶּ֪גֶד עֵ֫ינֶ֥יךָ אָכֵ֗ן שָׁ֭מַעְתָּ ק֥וֹל תַּחֲנוּנַ֗י בְּשַׁוְּעִ֥י אֵלֶֽיךָ׃
BSAto blessbârak The LordYᵉhôvâh forkîy to wonderpâlâʼ kindnesschêçêd excitementʻîyr siegemâtsôwr
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י׀ | and I | Conjunction, pronoun |
| אָ֘מַ֤רְתִּי | I said | Verb, Qal, perfect first person common singular |
| בְחָפְזִ֗י | when was hastening I | Preposition, verb qal infinitive construct common, suffix |
| נִגְרַזְתִּי֮ | I have been cut off | Verb, Niphal, perfect first person common singular |
| מִנֶּ֪גֶד | from before | Preposition |
| עֵ֫ינֶ֥יךָ | eyes your | Noun common feminine dual construct, suffix |
| אָכֵ֗ן | nevertheless | Particle |
| שָׁ֭מַעְתָּ | you heard | Verb, Qal, perfect second person masculine singular |
| ק֥וֹל | [the] sound of | Noun common, masculine singular construct |
| תַּחֲנוּנַ֗י | supplications my | Noun common masculine plural construct, suffix |
| בְּשַׁוְּעִ֥י | when cried for help I | Preposition, verb piel infinitive construct common, suffix |
| אֵלֶֽיךָ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help. |
| KJV | For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. |
| ASV | As for me, I said in my haste, I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications, When I cried unto thee. |
| YLT | And I — I have said in my haste, 'I have been cut off from before Thine eyes,' But Thou hast heard the voice of my supplications, In my crying unto Thee. |
| WEB | As for me, I said in my haste, “I am cut off from before your eyes.” Nevertheless you heard the voice of my petitions when I cried to you. |
| BBE | And as for me, I said in my fear, I am cut off from before your eyes; but you gave ear to the voice of my prayer, when my cry went up to you. |
Where they part company is נִגְרַזְתִּי — see How Translations Differ.
The sentence contains a main clause expressing the psalmist's fear, with subordinate clauses that elaborate on the urgency of his situation and God's attentive response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbכִּי
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 31:22
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 Cry for Help in Distressgenerated
Psalm 31:22 captures a moment of deep distress where the psalmist feels cut off from God's sight, expressing fear and desperation. This verse is part of a larger reflection on God's faithfulness, contrasting the psalmist's feelings of abandonment with the assurance of God's attentive mercy. The surrounding verses emphasize God's loving devotion and the importance of trusting Him even in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 116:11 | In my alarm I said, “All men are liars!” |
| 2 | 1 Samuel 23:26 | Saul was proceeding along one side of the mountain, and David and his men along the other side. Even though David was hurrying to get away, Saul and his men were closing in on David and his men to capture them. |
| 3 | 1 Samuel 27:1 | David, however, said to himself, “One of these days now I will be swept away by the hand of Saul. There is nothing better for me than to escape to the land of the Philistines. Then Saul will stop searching for me all over Israel, and I will slip out of his hand.” |
| 4 | Psalm 31:17 | O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol. |
| 5 | Psalm 88:16 | Your wrath has swept over me; Your terrors have destroyed me. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נִגְרַזְתִּי, nigraz'tigenerated
The verb גָּרַז (garaz) means 'to cut off' or 'to destroy,' specifically in the Niphal form, indicating that the subject is the recipient of the action. This reflects the psalmist's feeling of being severed from God's presence, a state of despair that highlights the emotional weight of the verse.
In this context, being 'cut off' signifies not just physical separation but a profound spiritual and emotional distance from God, which is deeply alarming for the psalmist.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions conveying the sense of being cut off from God's sight and the subsequent plea for mercy.
Sentence Structuregenerated
The main verb of the verse is אָמַרְתִּי, I said, which governs the entire structure. The verse contains a series of clauses that express the psalmist's feelings and actions in a moment of panic.
The structure emphasizes the psalmist's emotional state, with the first clause stating his fear, followed by the declaration of being cut off, and concluding with the assurance of God's response to his plea.
Septuagint Backgroundgenerated
The Septuagint translates נִגְרַזְתִּי with a word indicating a similar sense of separation, which reflects the translators' understanding of the emotional and spiritual implications of being cut off from God. This choice shows continuity in the interpretation of the psalmist's distress across the Hebrew and Greek texts.
The use of הוּא in the LXX corresponds to the Hebrew's emphasis on the subject's experience, reinforcing the personal nature of the psalmist's cry.
In plain words — the whole versegenerated
Psalm 31:22 expresses the psalmist's fear of being cut off from God, feeling abandoned in a moment of panic. Despite this distress, he finds comfort in knowing that God hears his cries for help and mercy.
Frequently Asked Questionsgenerated
Being 'cut off' signifies a feeling of separation from God's presence, which can lead to feelings of despair and abandonment.
God hears the psalmist's cry for mercy, demonstrating His attentiveness and willingness to help in times of distress.
The psalmist expresses fear, panic, and a sense of urgency in his plea for help, reflecting a deep emotional struggle.
This verse reminds us that even in moments of fear and distress, God is attentive to our cries and ready to offer mercy and help.
Reflection Questionsgenerated
- In what situations have I felt cut off from God's presence, and how did I respond?
- How can I remind myself of God's faithfulness during times of distress?
- What does it mean for me to cry out to God for help?
- How can I support others who may feel abandoned or in need of God's mercy?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on this verse, discussing themes of God's mercy and the psalmist's emotional turmoil during distress.
The mercy of God is not so "marvellous" when it is shown in humbler cities as when it is shown in "a strong city," and for this reason "God is to be blessed."Early Church Fathers on Psalms 31 →
"I said in my ecstasy" [Psalms 31:22]. Whence that people again speaking says, I said in my fear, when the heathen were raging horribly against me.Early Church Fathers on Psalms 31 →
This psalm is likely to have been spoken by blessed David at the time of being pursued by Absalom.… I thought that on falling into sin, he is saying, I was far from your care;Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I said in my haste,.... When he made haste to get away for fear of Saul, 1 Samuel 23:26; and so the Targum renders it, "I said when I sought to flee away"; or else he said this hastily and
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn my haste, i.e. in my hasty flight from Saul, when he and his men had almost encompassed me, , which happened presently after his deliverance in and from the strong city of Keilah. Or, in my fear, or trembling, when my passion took away my consideration, and weakened my faith. Cut off from before thine eyes, i.e. cast out of thy sight, and out of the care of thy gracious providence; my case is desperate. Or, cut off whilst thou lookest on, and dost not pity nor help me. Thou heardest the voice of my supplications; my fears were quickly confuted by thy gracious answer to my prayers.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.Ver. 22. For I said in my haste, I am cut off, &c.] A frightful and sinful saying, doubtless, full of diffidence and despair. See the like Psalms 116:11 Job 9:16 Judges 13:22 Psalms 77:1-3; John 2:4. Thus he spake when he, trembling, fled, and was posting away. Nevertheless thou heardest the voice of my supplication] A pitiful poor one though it were, and full of infirmity. God considereth whereof we are made; he taketh not advantages against his suppliants; it would be wide with them if he should.
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) In my haste . . .—Literally, in my fleeing away in fear. Jerome, Aquila, and Symmachus, “in my confusion.”
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. I said in my haste] Not duly adverting to the promise of God, I was led to conclude that my enemies were so strong, so numerous, and had so many advantages against me, that I must necessarily fall into and by their hands; however, I continued to pray, and thou didst hear the voice of my supplication.
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges22. For I said &c.] But as for me, I said In my haste (or, alarm). Humbly he confesses his want of faith in the hour of trial, when he thought himself out of God’s sight, and contrasts it with God’s goodness. Cp. Psalms 30:6; Psalms 116:2. With 22 a cp. Jonah 2:4 : with 22 b cp. Psalms 28:2.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I said in my haste - In my fear; my apprehension. The word rendered “haste” means properly that terror or alarm which causes one to flee, or to endeavor to escape.
Read Albert Barnes on Psalms 31 →The verse in English, compared — 16 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
In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help.
As for me, I said in my haste, “I am cut off from before your eyes.” Nevertheless you heard the voice of my petitions when I cried to you.
In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help.
I jumped to conclusions and said, “I am cut off from your presence!” But you heard my plea for mercy when I cried out to you for help.
Tyndale line
For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
As for me, I said in my haste, I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications, When I cried unto thee.
As for me, I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
For I said in my haste, I am cut off from before thy eyes: nevertheless thou heardest the voice of my supplications when I cried to thee.
Though I said in mine haste, I am cast out of thy sight, yet thou heardest the voyce of my prayer, when I cryed vnto thee.
Strictly literal
As for me, I said in my haste, I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplications when I cried unto thee.
And I — I have said in my haste, 'I have been cut off from before Thine eyes,' But Thou hast heard the voice of my supplications, In my crying unto Thee.
And I have said in my haste, “I have been cut off from before Your eyes,” || But You have heard the voice of my supplications, || In my crying to You.
(31:23) And yet had I said in my despondency, I am cut off from before thy eyes: nevertheless thou didst hear the voice of my supplications when I cried loudly unto thee.
Though I said in my haste, “I am cut off from your eyes,” yet you heard my plea for help when I cried to you.
Simplified
Terrified I cried out, “I am being destroyed right in front of you!” But you heard my cry when I called out for you to help me.
And as for me, I said in my fear, I am cut off from before your eyes; but you gave ear to the voice of my prayer, when my cry went up 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 Dead Sea Scrolls fragment show agreement in the core elements of the verse, although the scrolls contain some restored words. The Septuagint offers a partial match, indicating a shared understanding of the psalmist's plight.
וַאֲנִ֤י׀ אָ֘מַ֤רְתִּי בְחָפְזִ֗י נִגְרַזְתִּי֮ מִנֶּ֪גֶד עֵ֫ינֶ֥יךָ אָכֵ֗ן שָׁ֭מַעְתָּ ק֥וֹל תַּחֲנוּנַ֗י בְּשַׁוְּעִ֥י אֵלֶֽיךָ׃
5 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.
[ברוך] [יהוה] [כי] הפליא חסד׳ו ל׳י [בעיר] [מצור]
8 words of the verse are on this fragment — 3 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 31:22
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)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
חָפַז (chaphaz) is a Hebrew verb that conveys the idea of hurrying or being in a state of alarm. It can denote a sudden startle or fear, leading to hasty actions, such as fleeing. The verb appears in different forms, including Qal and Niphal, indicating various nuances of urgency and trepidation.
[חָפַז] vb. be in trepidation, hurry, or alarm
Qal be in a hurry or alarm, of hurried flight
Niph. hurry away in alarm
base
H2648 [חָפַז] be in trepidation, hurry, or alarm
2648 chaphaz khaw-faz'
a primitive root; properly, to start up suddenly, i.e. (by
implication) to hasten away, to fear:--(make) haste (away),
tremble.
חָפַז (cha.phaz) — to hurry.
1) to hurry, flee, hasten, fear, be terrified
1a) (Qal) to be in a hurry, be alarmed
1b) (Niphal) to be in a hurry
HR/Vqcc/Sp1bs — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bs
גָּרַז (garaz) is a Hebrew verb meaning to cut or cut off. It is noted in the Niphal form as meaning to be cut off or destroyed, specifically in the context of being removed from Yahweh's sight, as referenced in Psalm 31:23.
[גָּרַז] vb. cut, cut off
Niph. ψ 31:23 = destroyed out of Yahweh’s sight.
ref
H1629 [גָּרַז] cut, cut off . = destroyed out of Yahweh’s sight
1629 garaz gaw-raz'
a primitive root; to cut off:--cut off.
גָּרַז (ga.raz) — to cut off.
1) to cut, cut off
1a) (Niphal) to be cut off (destroyed)
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HR/Acmsc — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp2ms — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
The Hebrew word אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
HTj — ParticleHTj
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)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
תַּחֲנוּן (tachanuwn) refers to a form of earnest prayer or supplication, specifically a request for favor, either to man or to God. It is derived from a root meaning to plead or entreat, and is noted as a masculine noun used in the plural abstract form.
[תַּחֲנוּן] n.[m.] only pl.abstr. supplication for favour
base
H8469 תַּחֲנוּן supplication for favour
8469 tachanuwn takh-an-oon'
or (feminine) tachanuwnah {takh-an-oo-naw'}; from 2603;
earnest prayer:--intreaty, supplication.
see HEBREW for 02603
תַּחֲנוּן (ta.cha.nun) — supplication.
1) supplication, supplication for favour
1a) to man
1b) to God
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
HR/Vpcc/Sp1bs — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/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