Psalms 31:7 — Word Study
WLCאָגִ֥ילָה וְאֶשְׂמְחָ֗ה בְּחַ֫סְדֶּ֥ךָ אֲשֶׁ֣ר רָ֭אִיתָ אֶת־ עָנְיִ֑י יָ֝דַ֗עְתָּ בְּצָר֥וֹת נַפְשִֽׁי׃
BSAto hatesânêʼ to keepshâmar vanityhebel vanityshâvᵉʼ Iʼănîy to(wards)ʼêl The LordYᵉhôvâh to trustbâṭach
| Greek | English | Parsing |
|---|---|---|
| אָגִ֥ילָה | I will rejoice | Verb, Qal, infinitive construct first person common singular |
| וְאֶשְׂמְחָ֗ה | and I will be glad | Conjunction, verb qal infinitive construct first person common singular |
| בְּחַ֫סְדֶּ֥ךָ | in covenant loyalty your | Preposition, noun common masculine singular construct, suffix |
| אֲשֶׁ֣ר | that | Particle |
| רָ֭אִיתָ | you saw | Verb, Qal, perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| עָנְיִ֑י | affliction my | Noun common masculine singular construct, suffix |
| יָ֝דַ֗עְתָּ | you knew | Verb, Qal, perfect second person masculine singular |
| בְּצָר֥וֹת | [the] troubles of | Preposition, noun common feminine plural construct |
| נַפְשִֽׁי׃ | self my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul. |
| KJV | I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities; |
| ASV | I will be glad and rejoice in thy lovingkindness; For thou hast seen my affliction: Thou hast known my soul in adversities; |
| YLT | I rejoice, and am glad in Thy kindness, In that Thou hast seen mine affliction, Thou hast known in adversities my soul. |
| WEB | I will be glad and rejoice in your loving kindness, for you have seen my affliction. You have known my soul in adversities. |
| BBE | I will be glad and have delight in your mercy; because you have seen my trouble; you have had pity on my soul in its sorrows; |
Where they part company is on the rendering of וְאֶשְׂמְחָ֗ה — see How Translations Differ.
The main clause presents the psalmist's declaration of joy, supported by two causal clauses that explain the reasons for this joy.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 31:7
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 Psalm of Trust in Godgenerated
Psalm 31:7 captures a moment of deep personal reflection where the psalmist expresses joy in God's loving devotion. Despite facing affliction and anguish, there is a profound trust in God's awareness and care. This psalm emphasizes the relationship between human suffering and divine mercy, showcasing the psalmist's reliance on God's steadfast love, as seen in the surrounding verses that highlight both distress and hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:5 | But I have trusted in Your loving devotion; my heart will rejoice in Your salvation. |
| 2 | Isaiah 49:13 | Shout for joy, O heavens; rejoice, O earth; break forth in song, O mountains! For the LORD has comforted His people, and He will have compassion on His afflicted ones. |
| 3 | Jeremiah 33:11 | the sounds of joy and gladness, the voices of the bride and bridegroom, and the voices of those bringing thank offerings into the house of the LORD, saying: ‘Give thanks to the LORD of Hosts, for the LORD is good; His loving devotion endures forever.’ For I will restore the land from captivity as in former times, says the LORD. |
| 4 | Psalm 9:13 | Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death, |
| 5 | Psalm 25:18 | Consider my affliction and trouble, and take away all my sins. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — אַגִ֥ילָה, 'a.Gi.lahgenerated
The word אַגִ֥ילָה ('a.Gi.lah) is a verb meaning 'to rejoice' or 'to be glad.' It conveys a sense of excitement and strong emotion, often associated with joy. The parsing indicates it is in the Qal stem, which expresses a simple action, and is in the infinitive construct, suggesting an ongoing or habitual action.
This term is built from the root גִּיל (giyl), which also implies a sense of spinning or excitement, reflecting both joy and fear. The psalmist's use of this word indicates a deep emotional response to God's lovingkindness.
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 finite verbs רָ֭אִיתָ (you saw) and יָ֝דַ֗עְתָּ (you knew) anchor the verse, with the first verb introducing the subject's joy and the second affirming God's understanding of the psalmist's troubles. The structure builds a connection between God's actions and the psalmist's emotional response.
The sentence flows from the expression of joy to the acknowledgment of affliction, creating a contrast that highlights the depth of the psalmist's trust in God amidst suffering.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אַגִ֥ילָה is rendered as ἐμίσησας, which means 'you hated.' This choice reflects a significant interpretative shift, suggesting a contrast between the psalmist's joy and the experience of rejection or disdain.
This translation choice may imply a deeper emotional struggle, emphasizing the tension between the psalmist's feelings and the perception of others, highlighting the complexity of human experience in relation to divine love.
In plain words — the whole versegenerated
Psalm 31:7 expresses the psalmist's joy in God's loving devotion despite personal suffering. The psalmist acknowledges that God sees his affliction and understands the anguish of his soul, highlighting a deep trust in God's care and mercy.
Frequently Asked Questionsgenerated
Rejoicing in God's loving devotion means finding joy and hope in His steadfast love and mercy, especially in times of trouble, as the psalmist expresses in this verse.
God sees our afflictions by being aware of our struggles and suffering, as indicated in this verse, which assures us that He understands our pain.
The psalmist is glad because he recognizes God's loving devotion and care, which provides comfort and hope even in difficult circumstances.
Acknowledging one's afflictions is significant because it allows for a deeper relationship with God, who understands and cares for our struggles, as shown in this psalm.
Reflection Questionsgenerated
- In what ways have I experienced God's loving devotion in my own life?
- How can I cultivate a sense of joy even in difficult circumstances?
- What does it mean to me to know that God sees my afflictions?
- How can I support others who are experiencing anguish or trouble?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this psalm, reflecting on themes of humility and divine mercy as expressed in the text.
"I will be glad, and rejoice in Your mercy:" which does not deceive me. "For You have regarded My humiliation:" wherein You have subjected me to vanity in hope.Early Church Fathers on Psalms 31 →
Let us give attention to the one who says that his humility was respected. It is he who both created heaven and earth and holds them intact, he whom the heavenly powers serve.Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will be glad, and rejoice in thy mercy,.... Both because of the nature of it, which is large and abundant, free and sovereign, from everlasting to everlasting, and is communicated in and through
Read John Gill on Psalms 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities; I will ... rejoice in thy mercy.
Read Robert Jamieson on Psalms 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast known, i.e. loved me, and cared for me; for words of knowledge commonly imply affection.
Read Matthew Poole on Psalms 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;Ver. 7. I will be glad and rejoice] In the midst of trouble faith will find matter of joy; as extracting abundance of comfort in most desperate distresses from the precious promises and former experiences. Thou hast known my soul in adversity] God knows our souls best, Psalms 1:6, and we know him best, in adversity. Isaiah 63:16, the Church thought she should know him in the midst of all his austerities.
Read John Trapp on Psalms 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou hast known my soul in adversities] When all forsook me; when none could help me; when I could not save my own life; when my enemies were sure that I could not escape; then I found thee to be my Friend and Supporter. When friend, so called, finds it convenient not to know his friend in affliction and poverty, then thou didst acknowledge me as thine own, all worthless as I was. Human friendships may fail; but the Friend of sinners never fails. Cicero defines a real friend, Amicus certus in re incerta cernitor: "A friend in need is a friend indeed." Reader, such a Friend is the Lord.
Read AdamClarke on Psalms 31 →
CambridgeThe Cambridge Bible for Schools and Colleges7. Let me be glad and rejoice in thy lovingkindness: For thou hast seen my affliction; Thou hast taken knowledge of the distresses of my soul. An entreaty, based upon past experience. Here, and in Psalms 31:8, as well as in 5 b, it is more natural to understand the perfect tenses to refer to past mercies, rather than as a confident anticipation of future deliverance. With the second line cp. Psalms 9:13.
Read Cambridge on Psalms 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will be glad and rejoice in thy mercy - I will triumph and joy in thy mercy; that is, in the mercy which he had already experienced, and in that which he still hoped to enjoy.
Read Albert Barnes on Psalms 31 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. For thou hast considered my trouble—The psalmist comforts himself with the thought that God has thoroughly known both his affliction and deportment under trials, and, by implication, would do what was befitting the case.
Read Daniel Denison Whedon on Psalms 31 →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 will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul.
I will be glad and rejoice in your loving kindness, for you have seen my affliction. You have known my soul in adversities.
I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul.
I will be happy and rejoice in your faithfulness, because you notice my pain and you are aware of how distressed I am.
Tyndale line
I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
I will be glad and rejoice in thy lovingkindness; For thou hast seen my affliction: Thou hast known my soul in adversities;
I will be glad and rejoice in thy mercy: for thou hast seen my affliction; thou hast known my soul in adversities:
I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
I wil be glad and reioyce in thy mercie: for thou hast seene my trouble: thou hast knowen my soule in aduersities,
Strictly literal
I will be glad and rejoice in thy loving-kindness, for thou hast seen mine affliction; thou hast known the troubles of my soul,
I rejoice, and am glad in Thy kindness, In that Thou hast seen mine affliction, Thou hast known in adversities my soul.
I rejoice, and am glad in Your kindness, || In that You have seen my affliction, || You have known my soul in adversities.
(31:8) I will be glad and rejoice in thy kindness; because thou hast seen my misery; thou hast taken cognizance of the distresses of my soul;
I will be glad and rejoice in your covenant faithfulness, for you saw my affliction; you knew the distress of my soul.
From the Latin
Thou art my refuge from the trouble which hath encompassed me: my joy, deliver me from them that surround me.
Simplified
I will celebrate, happy in your love that never fails, for you have seen the problems I face and have paid attention to my troubles.
I will be glad and have delight in your mercy; because you have seen my trouble; you have had pity on my soul in its sorrows;
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 aligns with the Septuagint in several words, but the Septuagint's rendering of אַגִ֥ילָה as ἐμίσησας introduces a different perspective that suggests a contrast not present in the Hebrew text. The Dead Sea Scrolls fragment agrees with the Masoretic Text in most respects, indicating a consistent tradition of the psalm.
אָגִ֥ילָה וְאֶשְׂמְחָ֗ה בְּחַ֫סְדֶּ֥ךָ אֲשֶׁ֣ר רָ֭אִיתָ אֶת־ עָנְיִ֑י יָ֝דַ֗עְתָּ בְּצָר֥וֹת נַפְשִֽׁי׃
6 of the 10 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.
[שנאתי] [השמרים] [הבלי] [שוא] ואני אל יהוה בטחתי
8 words of the verse are on this fragment — 1 partly restored, 4 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 31:7
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.
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HC/Vqc1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
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…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
