Psalms 44:19 — Word Study
WLCכִּ֣י דִ֭כִּיתָנוּ בִּמְק֣וֹם תַּנִּ֑ים וַתְּכַ֖ס עָלֵ֣ינוּ בְצַלְמָֽוֶת׃
BSAnotlôʼ to turnçûwg backʼâchôwr heartlêb to stretchnâṭâh stepʼâshur frommin wayʼôrach
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| דִ֭כִּיתָנוּ | you have crushed us | Verb piel perfect second person masculine singular, suffix |
| בִּמְק֣וֹם | in a place of | Preposition, noun common masculine singular construct |
| תַּנִּ֑ים | jackals | Noun common, masculine plural absolute |
| וַתְּכַ֖ס | and you have covered | Verb, Piel, sequential imperfect second person masculine singular |
| עָלֵ֣ינוּ | over us | Preposition, suffix |
| בְצַלְמָֽוֶת׃ | with deep darkness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But You have crushed us in the lair of jackals; You have covered us with deepest darkness. |
| KJV | Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. |
| ASV | That thou hast sore broken us in the place of jackals, And covered us with the shadow of death. |
| YLT | But Thou hast smitten us in a place of dragons, And dost cover us over with death-shade. |
| WEB | though you have crushed us in the haunt of jackals, and covered us with the shadow of death. |
| BBE | Though you have let us be crushed in the place of jackals, though we are covered with darkest shade. |
Translations agree on the meaning of דִ֭כִּיתָנוּ as 'you have crushed us.'
The structure highlights the main action and the circumstances surrounding it, focusing on the psalmist's feelings of despair.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָטָה
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 44:19
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 Lament of Distressgenerated
Psalms 44:19 expresses a deep sense of suffering, where the psalmist feels crushed by God in a desolate place and enveloped in darkness. This lament reflects the emotional turmoil faced by the people, as they grapple with their circumstances and their relationship with God, similar to themes found in other psalms like Psalm 38:8 and Psalm 60:1-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:8 | I am numb and badly crushed; I groan in anguish of heart. |
| 2 | Psalm 60:1–3 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
| 3 | Jeremiah 14:17 | You are to speak this word to them: ‘My eyes overflow with tears; day and night they do not cease, for the virgin daughter of my people has been shattered by a crushing blow, a severely grievous wound. |
| 4 | Psalm 74:13–14 | You divided the sea by Your strength; You smashed the heads of the dragons of the sea; |
| 5 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — דִ֭כִּיתָנוּ, Di.ki.ta.nugenerated
The verb דִכִּיתָ (dakah) is in the Piel stem, indicating an intensive action, meaning 'you have crushed us.' This word conveys a strong sense of being overwhelmed, whether physically or emotionally, and it emphasizes the severity of the situation.
The use of the second person masculine singular form shows direct address to God, highlighting the personal nature of the psalmist's lament. The word encapsulates the experience of being utterly defeated or broken, resonating with the broader themes of suffering found throughout the Psalms.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as you have crushed us, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb דִ֭כִּיתָ governs the verse, indicating the action of being crushed, followed by a prepositional phrase describing the location and another verb indicating the action of covering. The structure emphasizes the psalmist's plight and the overwhelming nature of their suffering.
The sentence is structured with the main clause first, followed by the details of where and how this crushing occurs, leading to a vivid portrayal of despair.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb דִכִּיתָ with ὀπίσω, which can imply a sense of being pushed back or crushed. This choice may reflect a different nuance in the Greek understanding of the action.
The Greek translation maintains the core meaning of crushing but may suggest a broader interpretation of being overwhelmed.
In plain words — the whole versegenerated
Psalms 44:19 shows the psalmist expressing deep sorrow, feeling crushed by God in a desolate place, and covered by darkness. This reflects a common theme in the psalms of struggling with suffering and seeking understanding.
Frequently Asked Questionsgenerated
It symbolizes feeling overwhelmed and abandoned in a place of danger and desolation.
This direct address emphasizes the personal nature of the psalmist's suffering and their relationship with God.
Darkness often represents despair, danger, or death in biblical literature, highlighting the depth of the psalmist's anguish.
It shares themes of lament and seeking God in times of distress, similar to other psalms that express sorrow and a desire for divine intervention.
Reflection Questionsgenerated
- In what areas of my life do I feel crushed or overwhelmed, and how can I bring those feelings to God?
- How can I find hope in darkness, like the psalmist, when facing difficult circumstances?
- What does this verse teach me about the nature of suffering and God's presence in my life?
- How can I support others who are experiencing similar feelings of despair and darkness?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the theme of mortality and the shadow of death, as seen in the writings of Augustine of Hippo.
"And the shadow of death has covered us" [Psalms 44:19]. For this mortality of ours is but the "shadow" of death. The true death is condemnation with the devil.Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough thou hast sore broken us in the place of dragons,.... Where men, comparable to dragons or their poison and cruelty, dwell; particularly in Rome, and the Roman jurisdiction, both Pagan and
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough thou hast sore broken us in the place of dragons, and covered us with the shadow of death.
Read Robert Jamieson on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.Ver. 19. Though thou hast sore broken us in the place of dragons] i.e. In deserts haunted by dragons, see Isaiah 34:13; Isaiah 35:7, whereinto we are driven in banishment, and there hast crushed us, and covered us with the shadow of death, i.e. deadly calamity (Or. κακωσεως).
Read John Trapp on Psalms 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) In the place of dragons.—This expression evidently means a wild desert place, from comparison with Jeremiah 9:11; Jeremiah 10:22; Jeremiah 49:33. So Aquila has “an uninhabitable place.” The rendering dragons for tannim arose from its resemblance to tannîn (sea monster). The tan must be a wild beast, since it is connected with ostriches (Isaiah 34:13) and wild asses, whom it resembles in snuffing up the wind (Jeremiah 14:6), and is described as uttering a mournful howl (Isaiah 43:20; Micah 1:8; Job 30:29). The jackal is the animal that best answers these requirements. The LXX. and Vulg., which give various different renderings for the word, have here, “in the place of affliction.”…
Read Charles John Ellicott on Psalms 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Thou hast sore broken us in the place of dragons] Thou hast delivered us into the hands of a fierce, cruel, and murderous people. We, as a people, are in a similar state to one who has strayed into a wilderness, where there are no human inhabitants; who hears nothing round about him but the hissing of serpents, the howling of beasts of prey, and the terrible roaring of the lion; and who expects every moment to be devoured.
Read AdamClarke on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges19. Though &c.] Comp. the vigorous paraphrase of P.B.V.; No, not when thou hast smitten us &c. But it is better to render That thou shouldest have crushed us into a haunt of jackals. The Psalmist’s argument is that there has been no national apostasy for which their present disasters would be a just punishment. A haunt of jackals is a proverbial expression for a scene of ruin and desolation, a waste, howling wilderness, tenanted only by wild beasts (Isaiah 13:22; Isaiah 34:13; Jeremiah 9:11; Jeremiah 10:22). Some commentators (on the hypothesis of the Maccabaean date) see a reference to the butchery of the Jews who had fled into the wilderness to escape from the persecution of Antiochus…
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleThough thou hast sore broken us in the place of dragons - Or rather, “That thou hast crushed us in the place of dragons.” The connection is continued from the previous verse: “Our heart is not so
Read Albert Barnes on Psalms 44 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Place of dragons—If úðéí(tannim, dragons) is the name for jackals, as is commonly supposed, their “place” must signify the locality or regions where they inhabit, frequent, or congregate nightly,
Read Daniel Denison Whedon on Psalms 44 →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
But You have crushed us in the lair of jackals; You have covered us with deepest darkness.
though you have crushed us in the haunt of jackals, and covered us with the shadow of death.
But You have crushed us in the lair of jackals; You have covered us with deepest darkness.
Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; you have covered us with darkness.
Tyndale line
Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.
That thou hast sore broken us in the place of jackals, And covered us with the shadow of death.
That thou hast sore broken us in the place of jackals, and covered us with the shadow of death.
Though thou hast severely broke us in the place of dragons, and covered us with the shades of death.
Albeit thou hast smitten vs downe into the place of dragons, and couered vs with the shadow of death.
Strictly literal
Though thou hast crushed us in the place of jackals, and covered us with the shadow of death.
But Thou hast smitten us in a place of dragons, And dost cover us over with death-shade.
But You have struck us in a place of dragons, || And cover us over with death-shade.
(44:20) Even when thou didst crush us in the abode of monsters, and cover us with the shadow of death.
Yet you have severely broken us in the place of jackals and covered us with the shadow of death.
Simplified
Even so, you crushed us, and made us into a jackal's den. You have covered us with the darkness of death.
Though you have let us be crushed in the place of jackals, though we are covered with darkest shade.
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 reads כִּ֣י דִ֭כִּיתָנוּ בִּמְק֣וֹם תַּנִּ֑ים וַתְּכַ֖ס עָלֵ֣ינוּ בְצַלְמָֽוֶת׃, and the Septuagint aligns closely with this wording, indicating agreement between the two texts in this verse.
כִּ֣י דִ֭כִּיתָנוּ בִּמְק֣וֹם תַּנִּ֑ים וַתְּכַ֖ס עָלֵ֣ינוּ בְצַלְמָֽוֶת׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 44:19
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
דָּכָה (dakah) is a Hebrew verb meaning to crush or be crushed, with implications of physical or mental collapse. It appears in various forms, including Qal (to be crushed), Niphal (to be contrite), and Piel (to crush down). The entries suggest a range of meanings related to breaking or being broken, but do not specify any particular verses.
[דָּכָה] vb. id. (only ψ);
Qal dub. and he is crushed, or and he croucheth
Niph. be crushed, broken; be contrite
Pi. crush down
base
H1794 דָּכָה
1794 dakah daw-kaw'
a primitive root (compare 1790, 1792); to collapse (phys. or
mentally):--break (sore), contrite, crouch.
see HEBREW for 01790
see HEBREW for 01792
דָּכָה (da.khah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Qal) to be crushed, collapse
1b)(Niphal) to be crushed, be contrite, be broken
1c) (Piel)
1c1) to crush down
1c2) to crush to pieces
HVpp2ms/Sp1bp — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
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…
תַּן (tan) means jackal, while תַּנִּין (tan.nin) refers to a serpent, dragon, or sea monster. The entries suggest that the word can denote both land and marine creatures, including dragons and venomous snakes. Ezekiel 29:3 is specifically mentioned in relation to the term.
[תַּן] n.[m. et] f. jackal
base
תַּנִּין (erron. תַּנִּים) n.m. serpent, dragon, sea-monster
base
H8577a [תַּן] jackal H8577b תַּנִּין (erron. תַּנִּים) serpent, dragon, sea-monster
8577 tanniyn tan-neen'
or tanniym (Ezek. 29:3) {tan-neem'}; intensive from the same
as 8565; a marine or land monster, i.e. sea-serpent or
jackal:--dragon, sea-monster, serpent, whale.
see HEBREW for 08565
תַּן (tan) — jackal.
jackal
Also means: tan.nah (תַּנָּה "dragon" H8568)
תַּנִּין (tan.nin) — Dragon.
This name means dragon, serpent, sea monster
תַּנִּין (tan.nin) — serpent: snake.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
Also means: tan.nin (תַּנִּין ": monster" H8577N)
תַּנִּין (tan.nin) — serpent: monster.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Hc/Vpw2ms — Verb · Piel · sequential imperfect second person masculine singularHc/Vpw2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
צַלְמָ֫וֶת (tsalmaveth) means 'death-shadow' or 'deep shadow,' often used to describe the grave or a state of calamity. It combines elements of 'shade' and 'death,' indicating deep darkness or distress. The term appears in poetic contexts, emphasizing extreme danger or the realm of the dead.
צַלְמָ֫וֶת n.[m.] death-shadow, deep shadow, poet.
base
H6757 צַלְמָ֫וֶת death-shadow, deep shadow, poet.
6757 tsalmaveth tsal-maw'-veth
from 6738 and 4194; shade of death, i.e. the grave
(figuratively, calamity):--shadow of death.
see HEBREW for 06738
see HEBREW for 04194
צַלְמָ֫וֶת (tsal.ma.vet) — shadow.
1) death-shadow, deep shadow, deep darkness, shadow of death
1a) death-shadow
1b) death-shadow, deep shadow, darkness
1c) death-shadow (of distress, extreme danger) (fig)
1d) death-shadow (of place of the dead) (fig)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,