Psalms 42:8 — Word Study
WLCיוֹמָ֤ם׀ יְצַוֶּ֬ה יְהוָ֨ה׀ חַסְדּ֗וֹ וּ֭בַלַּיְלָה שִׁיר֣וֹ עִמִּ֑י תְּ֝פִלָּ֗ה לְאֵ֣ל חַיָּֽי׃
BSAabysstᵉhôwm to(wards)ʼêl abysstᵉhôwm to callqârâʼ voiceqôwl watertsinnûwr allkôl wavemishbâr heapgal uponʻal to passʻâbar
| Greek | English | Parsing |
|---|---|---|
| יוֹמָ֤ם׀ | by day | Adverb |
| יְצַוֶּ֬ה | he commands | Verb, Piel, imperfect third person masculine singular |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| חַסְדּ֗וֹ | covenant loyalty his | Noun common masculine singular construct, suffix |
| וּ֭בַלַּיְלָה | and in the night | Conjunction, preposition, noun common masculine singular absolute |
| שִׁיר֣וֹ | song his | Noun common masculine singular construct, suffix |
| עִמִּ֑י | [is] with me | Preposition, suffix |
| תְּ֝פִלָּ֗ה | a prayer | Noun common, feminine singular absolute |
| לְאֵ֣ל | to [the] God of | Preposition, noun common masculine singular construct |
| חַיָּֽי׃ | life my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life. |
| KJV | Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life. |
| ASV | Yet Jehovah will command his lovingkindness in the day-time; And in the night his song shall be with me, Even a prayer unto the God of my life. |
| YLT | By day Jehovah commandeth His kindness, And by night a song [is] with me, A prayer to the God of my life. |
| WEB | Yahweh will command his loving kindness in the daytime. In the night his song shall be with me: a prayer to the God of my life. |
| BBE | But the Lord will send his mercy in the daytime, and in the night his song will be with me, a prayer to the God of my life. |
Where they part company is in the rendering of חַסְדּוֹ — see How Translations Differ.
The main clause is supported by adverbial phrases indicating time and a prepositional phrase that defines the purpose of the song.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּהוֹם
verbאֶל
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 42:8
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 Trustgenerated
Psalm 42:8 reflects the psalmist's deep longing for God amid trials. He acknowledges God's loving devotion during the day and finds comfort in His song at night. This duality of day and night symbolizes the constant presence of God in all circumstances. The psalmist's prayer is a heartfelt expression of reliance on the God of his life, emphasizing the importance of divine support in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 44:4 | You are my King, O God, who ordains victories for Jacob. |
| 2 | Psalm 133:3 | It is like the dew of Hermon falling on the mountains of Zion. For there the LORD has bestowed the blessing of life forevermore. |
| 3 | Leviticus 25:21 | But I will send My blessing upon you in the sixth year, so that the land will yield a crop sufficient for three years. |
| 4 | Deuteronomy 28:8 | The LORD will decree a blessing on your barns and on everything to which you put your hand; the LORD your God will bless you in the land He is giving you. |
| 5 | Matthew 8:8 | The centurion answered, “Lord, I am not worthy to have You come under my roof. But just say the word, and my servant will be healed. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חַסְדּוֹ, chas.Dogenerated
The word חֶסֶד (chesed) signifies lovingkindness or covenant loyalty, emphasizing the faithful love that God shows to His people. It is often associated with acts of mercy and kindness, particularly in the context of God's promises.
In this verse, חַסְדּוֹ (chasdo) is a construct form indicating 'his loving devotion,' highlighting that this kindness is a personal attribute of God, specifically directed towards the psalmist. It underscores the relational aspect of God's character.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses loving devotion for חַסְדּוֹ, while the KJV and ASV use lovingkindness, both capturing the essence of God's faithful love.
Sentence Structuregenerated
The finite verb יְצַוֶּ֬ה (ye.tza.Veh), he commands, governs the structure of the verse. The sentence begins with an adverbial phrase indicating time, followed by the subject and the action of commanding God's loving devotion.
The structure emphasizes the continuity of God's actions, with the day and night framing the psalmist's experience of divine presence and support.
Septuagint Backgroundgenerated
The Septuagint translates חַסְדּוֹ as ἄβυσσος, indicating a depth of meaning associated with God's lovingkindness. This choice suggests a broader interpretation of God's faithful love as encompassing both His commands and His presence.
The Greek rendering reflects a consistent understanding of God's character, aligning with the Hebrew text while expanding on the relational aspect of divine love.
In plain words — the whole versegenerated
Psalm 42:8 tells us that the LORD shows His loving devotion during the day and that His song is with the psalmist at night, serving as a prayer to the God of his life. This reflects the psalmist's trust in God's constant presence and support.
Frequently Asked Questionsgenerated
The psalmist refers to God's faithful love and kindness, which are consistently present in his life, providing comfort and strength.
Day and night signify that God's loving devotion is constant, regardless of the circumstances, emphasizing His unwavering support.
Prayer is depicted as a heartfelt cry to God, indicating the psalmist's reliance on divine assistance and connection with God.
This phrase underscores a personal relationship with God, highlighting His role as the source of the psalmist's existence and well-being.
Reflection Questionsgenerated
- In what ways have I experienced God's loving devotion in my daily life?
- How can I cultivate a deeper relationship with God through prayer?
- What does it mean for me to trust in God's presence during difficult times?
- How can I express my gratitude for God's faithfulness in my life?
The early church on this verse — how the Fathers read it
Early church commentators, such as Theodore of Mopsuestia and Augustine of Hippo, reflect on the themes of God's lovingkindness and the psalmist's prayerful reliance on Him.
I considered further that though the impending troubles are so numerous, it is very easy for you to provide a solution; if by day you bid lovingkindness to be shown us—in other words,Early Church Fathers on Psalms 42 →
Therefore follows: "The Lord will commend His loving-kindness in the day-time; and in the night-time will He declare it" [Psalms 42:8].Early Church Fathers on Psalms 42 →
It is precisely what is learned in quietness that is later manifested in distress. The words of the Law are learned in restful times, but their fruit is later displayed in affliction.Early Church Fathers on Psalms 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 42:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Yet] the Lord will command his lovingkindness in the daytime,.... Which is a tender affection in God towards his people, springs from his sovereign will and pleasure, is from everlasting, is ever
Read John Gill on Psalms 42 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.
Read Robert Jamieson on Psalms 42 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill command i.e. will effectually procure or confer upon me, as this verb is used, , &c. The verb is future, but some render it by the time past, the Lord hath commanded; making this rehearsal of his former experiences of God’ s goodness his argument to support himself, and to prevail with God in prayer; which may seem to suit best with the foregoing and following verses. But we must remember that David’ s hopes and fears were strangely mixed, and his expressions of them are commonly interwoven in the same Psalm, and sometimes in one and the same verse, as it is here, ,11. And therefore there is no necessity of departing from the proper signification of the verb. His loving-kindness, i.e.…
Read Matthew Poole on Psalms 42 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 42:8 [Yet] the LORD will command his lovingkindness in the daytime, and in the night his song [shall be] with me, [and] my prayer unto the God of my life.Ver. 8. Yet the Lord will command his lovingkindness] He will after all this misery send forth a commission and a command to set me free; and his mandamus command will do it at any time. And in the night his song shall be with me] When others that are without God in the world have restless nights, the gnats of cares and griefs molesting them, a saint can sing away care, and call his soul to rest, as Psalms 116:7, being filled with peace and joy through believing; such as setteth him a singing to God’ s glory. And my prayer unto the…
Read John Trapp on Psalms 42 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Yet the Lord.—Better, By day Jehovah shall command (or, literally, Jehovah command) his grace.And in the night his song—i.e., a song to Him; but the emendation shîrah, “song,” for shîrôh, “his song,” commends itself. The parallelism of this verse seems to confirm the conclusion drawn from the sentence at end of Book II., that the title “prayer,” and “song” were used indiscriminately for any of the hymns in religious use.
Read Charles John Ellicott on Psalms 42 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The Lord will command] Every day the Lord will give an especial commission to his loving-kindness to visit me. During the night I shall sing of his mercy and goodness; and alternately mingle my singing with prayer for a continuance of his mercy, and for power to make the best use of these visitations.
Read AdamClarke on Psalms 42 →
CambridgeThe Cambridge Bible for Schools and Colleges8. According to the rendering of the A.V., retained by the R.V., this verse expresses the Psalmist’s confidence that he will soon again experience the favour of God, and give Him thanks for His goodness. But it is equally possible to render In the day-time Jehovah used to give his lovingkindness charge concerning me, And in the night his song was with me, Even prayer unto the God of my life. This rendering gives the best connexion of thought. The verse is a retrospect like Psalms 42:4, and is a further explanation of the ‘remembering God’ of which he speaks in Psalms 42:6. He contrasts the present, in which tears are his constant food (Psalms 42:3) and God’s indignation seems to be let…
Read Cambridge on Psalms 42 →
Albert Barnes1798–1870Barnes' Notes on the BibleYet the Lord will command his loving-kindness in the daytime - literally, “By day the Lord will command his mercy;” that is, he will so order or direct his mercy or his favor.
Read Albert Barnes on Psalms 42 →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
The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life.
Yahweh will command his loving kindness in the daytime. In the night his song shall be with me: a prayer to the God of my life.
The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life.
By day the Lord decrees his loyal love, and by night he gives me a song, a prayer to the living God.
Tyndale line
Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.
Yet Jehovah will command his lovingkindness in the day-time; And in the night his song shall be with me, Even a prayer unto the God of my life.
Yet the LORD will command his lovingkindness in the day-time, and in the night his song shall be with me, even a prayer unto the God of my life.
Yet the LORD will command his loving-kindness in the day-time, and in the night his song shall be with me, and my prayer to the God of my life.
The Lord will graunt his louing kindenesse in the day, and in the night shall I sing of him, euen a prayer vnto the God of my life.
Strictly literal
In the day-time will Jehovah command his loving-kindness, and in the night his song shall be with me, a prayer unto the God of my life.
By day Jehovah commandeth His kindness, And by night a song [is] with me, A prayer to the God of my life.
By day YHWH commands His kindness, || And by night a song [is] with me, || A prayer to the God of my life.
(42:9) In the daytime the Lord will command his kindness, and in the night his song shall be with me, as a prayer unto the God of my life.
Yet Yahweh will command his covenant faithfulness in the daytime; in the night his song will be with me, a prayer to the God of my life.
Simplified
But every day the Lord shows me his trustworthy love; every night he gives me songs to sing—a prayer to the God of my life.
But the Lord will send his mercy in the daytime, and in the night his song will be with me, a prayer to the God of my life.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Psalm 42:8, with eight of the ten words matched. This agreement highlights the preservation of the verse's essential meaning across different traditions.
יוֹמָ֤ם׀ יְצַוֶּ֬ה יְהוָ֨ה׀ חַסְדּ֗וֹ וּ֭בַלַּיְלָה שִׁיר֣וֹ עִמִּ֑י תְּ֝פִלָּ֗ה לְאֵ֣ל חַיָּֽי׃
8 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.
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 42:8
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.
יוֹמָם (yowmam) refers to the concept of daytime or the period of light in a day. It functions both as a noun meaning 'daytime' and as an adverb meaning 'by day.' The word is derived from יוֹם (yom), which means 'day.'
יוֹמָם 51 subst. and adv. daytime, by day
base
H3119 יוֹמָם subst. and adv. daytime, by day
3119 yowmam yo-mawm'
from 3117; daily:--daily, (by, in the) day(-time).
see HEBREW for 03117
יוֹמָם (yo.mam) — by day.
adv
1) by day, in the daytime
subst
2) daytime
HD — AdverbHD
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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
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
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
HC/Rd/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR/Sp1bs — Preposition · suffixHR/Sp1bs
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a…
Prayer
Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).
The object of this article will be to touch briefly on -- The doctrine of Scripture as to the nature and efficacy of prayer; Its directions as to time, place and manner of prayer; Its types and examples of prayer. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet…
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.
In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
