Psalms 77:2 — Word Study
WLCבְּי֥וֹם צָרָתִי֮ אֲדֹנָ֪י דָּ֫רָ֥שְׁתִּי יָדִ֤י׀ לַ֣יְלָה נִ֭גְּרָה וְלֹ֣א תָפ֑וּג מֵאֲנָ֖ה הִנָּחֵ֣ם נַפְשִֽׁי׃
BSAvoiceqôwl to(wards)ʼêl Godʼĕlôhîym to crytsâʻaq voiceqôwl to(wards)ʼêl Godʼĕlôhîym to listenʼâzan to(wards)ʼêl
| Greek | English | Parsing |
|---|---|---|
| בְּי֥וֹם | in [the] day of | Preposition, noun common masculine singular construct |
| צָרָתִי֮ | distress my | Noun common feminine singular construct, suffix |
| אֲדֹנָ֪י | [the] Lord | Noun proper |
| דָּ֫רָ֥שְׁתִּי | I sought | Verb, Qal, perfect first person common singular |
| יָדִ֤י׀ | hand my | Noun common both singular construct, suffix |
| לַ֣יְלָה | night | Noun common, masculine singular absolute |
| נִ֭גְּרָה | it was stretched out | Verb, Niphal, perfect third person feminine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| תָפ֑וּג | it grew numb | Verb, Qal, imperfect third person feminine singular |
| מֵאֲנָ֖ה | it refused | Verb, Piel, perfect third person feminine singular |
| הִנָּחֵ֣ם | to be comforted | Verb, Niphal, infinitive construct common |
| 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 | In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted. |
| KJV | In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted. |
| ASV | In the day of my trouble I sought the Lord: My hand was stretched out in the night, and slacked not; My soul refused to be comforted. |
| YLT | In a day of my distress the Lord I sought, My hand by night hath been spread out, And it doth not cease, My soul hath refused to be comforted. |
| WEB | In the day of my trouble I sought the Lord. My hand was stretched out in the night, and didn’t get tired. My soul refused to be comforted. |
| BBE | In the day of my trouble, my heart was turned to the Lord: my hand was stretched out in the night without resting; my soul would not be comforted. |
Where they part company is in the rendering of 'my soul refused to be comforted.'
The structure consists of a main clause followed by several phrases that elaborate on the psalmist's actions and emotional state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָעַק
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 77:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Help in Distressgenerated
Psalm 77:2 reveals the psalmist's heartfelt plea to God during a time of deep trouble. This verse captures the essence of human distress and the longing for divine intervention, emphasizing the struggle between physical expression of prayer and the emotional turmoil within the soul. The psalmist’s experience resonates with many who have faced similar moments of despair, seeking solace in their faith as reflected throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:6 | In my distress I called upon the LORD; I cried to my God for help. From His temple He heard my voice, and my cry for His help reached His ears. |
| 2 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 3 | Psalm 88:1–3 | O LORD, the God of my salvation, day and night I cry out before You. |
| 4 | Psalm 102:1–2 | Hear my prayer, O LORD; let my cry for help come before You. |
| 5 | Psalm 130:1–2 | Out of the depths I cry to You, O LORD! |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — צָרָתִי, tza.ra.Tigenerated
The Hebrew word צָרָה (*tsarah*) denotes distress or trouble, derived from a root meaning tightness. It encompasses various forms of adversity, including hardships and emotional pain. In this verse, it signifies the intense emotional state that prompts the psalmist to seek God earnestly.
As a feminine singular noun, it indicates a specific instance of trouble that the psalmist is experiencing. The construction highlights the personal nature of the distress, making it clear that this is not a general lament but a deeply felt cry for help.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'day of trouble' is consistently rendered across versions, including the KJV, ASV, and YLT.
Sentence Structuregenerated
The finite verb at the heart of this verse is דָּ֫רָ֥שְׁתִּי, I sought, which governs the entire structure. It is followed by a prepositional phrase indicating the time of distress, a noun phrase for the subject, and additional clauses that elaborate on the psalmist's actions and emotional state.
The sentence structure emphasizes the psalmist's active seeking of God during the night, illustrating a contrast between the physical act of reaching out and the emotional struggle of the soul.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew צָרָתִי is rendered as κύριον, indicating a direct appeal to the Lord. This choice highlights the psalmist's reliance on God during times of trouble, underscoring the intimate relationship between the supplicant and the divine.
The Greek translation captures the essence of the Hebrew text, maintaining the urgency and emotional weight of the psalmist's cry for help.
In plain words — the whole versegenerated
Psalm 77:2 expresses the psalmist's deep distress and longing for God. In this verse, he cries out to the Lord during his troubles, lifting his hands in prayer throughout the night, yet feeling that his soul finds no comfort.
Frequently Asked Questionsgenerated
The 'day of trouble' refers to a specific time of distress and hardship when the psalmist is seeking God's help.
This indicates a deep emotional struggle where the psalmist feels unable to find solace, despite his prayers and efforts.
The outstretched hands symbolize a gesture of prayer and supplication, expressing his earnest desire for God's intervention.
This verse is similar to other psalms of lament, where the psalmist expresses deep anguish and seeks God's presence during times of trouble.
Reflection Questionsgenerated
- In what situations have I felt a similar sense of distress and sought God earnestly?
- How can I express my struggles to God in prayer, as the psalmist does?
- What actions can I take to remind myself of God's presence during difficult times?
- How can I support others who are experiencing their own 'day of trouble'?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the importance of seeking God in times of distress and the profound nature of the psalmist's lament.
Prayers are recited early in the morning so that the first movements of the soul and the mind may be consecrated to God and that we may take up no other consideration before we have been cheered and heartened by the thought of God,Early Church Fathers on Psalms 77 →
Let us flee from here. You can flee in spirit, even though you are kept back in body. You can both be here and be in the presence of the Lord, if your soul clings to him and you walk after him in your thoughts, if you follow his ways,Early Church Fathers on Psalms 77 →
..."My soul has refused to be comforted" [Psalms 77:2]. So great weariness did here possess me, that my soul did close the door against all comfort.Early Church Fathers on Psalms 77 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the day of my trouble I sought the Lord,.... Not the creature, for help, and creature amusements to drive away trouble, but the Lord, in private, by prayer and supplication; a time of trouble is a
Read John Gill on Psalms 77 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.
Read Robert Jamieson on Psalms 77 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy sore ran: the hand in the Hebrew tongue, and Scripture use, is oft put for a blow or stroke given by the hand. Heb. My hand, or hands, (the singular number being frequently put for the plural,) flowed or poured forth, i.e. spread abroad to God in prayer. This phrase he useth rather than were stretched out, which is frequent in like cases, to imply that his case was low and almost desperate, his spirits and strength quite gone, so that he was not able to stretch them out, as he had done. In the night; which to others was a time of rest and quietness, but to me of torment. My soul refused to be comforted; I rejected all those consolations which either my friends or my own mind suggested to…
Read Matthew Poole on Psalms 77 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:2 In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.Ver. 2. In the day of my trouble] The time of affliction is the time of supplication, Psalms 50:15. My sore ran in the night] Heb. My hand was poured out; that is, stretched out in prayer; or wet with continual weeping. Non fuit remissa, nec retracta in lectum. And ceased not] Or, was not tired; in allusion, belike, to Moses’ s hands held up against Amalek; though My soul refused to be comforted] I prayed on, though I had little heart to do it (as Daniel afterwards did the king’ s work, though he were sick), or though with much infirmity, while I rather wrangled…
Read John Trapp on Psalms 77 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) My sore ran . . .—The text of this verse is evidently faulty. As it stands it is unintelligible. My hand was poured out and grew not dull (like a corpse). The LXX. and Vulg. have, “with my hands against Him, and I was not deceived,” pointing to a different reading. Symmachus has, however, “my hand was stretched out,” which may be a possible meaning of the Hebrew, though a comparison with Lamentations 3:49 (comp. Lamentations 2:18) suggests that eye was written instead of hand. The Authorised Version’s sore comes from the Rabbins, who thought of the hand beating the breast, and rendered, “my blows were poured out.” Though the probable text may be beyond recovery, the feeling of the verse…
Read Charles John Ellicott on Psalms 77 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. My sore ran in the night, and ceased not] This is a most unaccountable translation; the literal meaning of ידי נגרה yadi niggerah, which we translate my sore ran, is, my hand was stretched out, i.e., in prayer. He continued during the whole night with his voice and hands lifted up to God, and ceased not, even in the midst of great discouragements.
Read AdamClarke on Psalms 77 →CambridgeThe Cambridge Bible for Schools and Colleges2. (Thus) in the day of my distress I sought the Lord: My hand was stretched out in the night, and slacked not; My soul refused to be comforted.
Read Cambridge on Psalms 77 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the day of my trouble I sought the Lord - Compare the notes at Psalms 50:15.
Read Albert Barnes on Psalms 77 →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
In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted.
In the day of my trouble I sought the Lord. My hand was stretched out in the night, and didn’t get tired. My soul refused to be comforted.
In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted.
In my time of trouble I sought the Lord. I kept my hand raised in prayer throughout the night. I refused to be comforted.
Tyndale line
In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.
In the day of my trouble I sought the Lord: My hand was stretched out in the night, and slacked not; My soul refused to be comforted.
In the day of my trouble I sought the Lord: my hand was stretched out in the night, and slacked not; my soul refused to be comforted.
In the day of my trouble I sought the LORD: my sore ran in the night, and ceased not: my soul refused to be comforted.
In the day of my trouble I sought ye Lord: my sore ranne and ceased not in the night: my soule refused comfort.
Strictly literal
In the day of my trouble, I sought the Lord: my hand was stretched out in the night, and slacked not; my soul refused to be comforted.
In a day of my distress the Lord I sought, My hand by night hath been spread out, And it doth not cease, My soul hath refused to be comforted.
I sought the Lord in a day of my distress, || My hand has been spread out by night, || And it does not cease, || My soul has refused to be comforted.
(77:3) On the day of my distress I sought the Lord; in the night my hand was stretched out, and did not cease: my soul refused to be comforted.
In the day of my trouble I sought the Lord; at night I stretched my hands out, and they would not become tired. My soul refused to be comforted.
From the Latin
I will open my mouth in parables: I will utter propositions from the beginning.
Simplified
When I was in trouble I prayed to the Lord. All night long I stretched out my hands to him in prayer but nothing brought me any comfort.
In the day of my trouble, my heart was turned to the Lord: my hand was stretched out in the night without resting; my soul would not be comforted.
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 this verse, with the Septuagint reflecting a similar structure and meaning. However, only 8 of the 12 words match directly, indicating some differences in translation choices and word order.
בְּי֥וֹם צָרָתִי֮ אֲדֹנָ֪י דָּ֫רָ֥שְׁתִּי יָדִ֤י׀ לַ֣יְלָה נִ֭גְּרָה וְלֹ֣א תָפ֑וּג מֵאֲנָ֖ה הִנָּחֵ֣ם נַפְשִֽׁי׃
8 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 77:2
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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 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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp1bs — Noun common both singular construct · suffixHNcbsc/Sp1bs
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.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
נָגַר (nagar) is a Hebrew verb meaning to pour, flow, or run. It encompasses various nuances, including being poured or spilled (Niphal), pouring down (Hiphil), and even melting (Hophal). The term can also figuratively imply vanishing or being stretched out. It captures a range of actions related to liquids and their movement.
[נָגַר] vb. pour, flow, run
Niph.
be poured, split
pour oneself, flow, trickle, of eye (in tears)
fig. vanish
be stretched out (?)
Hiph. pour down, hurl down
Hoph. of mountains melting at theophany.
base
H5064 נָגַר
5064 nagar naw-gar'
a primitive root; to flow; figuratively, to stretch out;
causatively, to pour out or down; figuratively, to deliver
over:--fall, flow away, pour down (out), run, shed, spilt,
trickle down.
נָגַר (na.gar) — to pour.
1) to pour, run, flow, pour down
1a) (Niphal)
1a1) to be poured, be spilt
1a2) to pour oneself, flow, trickle
1a3) to vanish (fig.)
1a4) to be stretched out
1b) (Hiphil) to pour down
1c) (Hophal) to melt
HVNp3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
פּוּג (pug) is a Hebrew verb meaning to grow numb or be feeble. It can describe a state of being sluggish or helpless, particularly in the Qal form, and in the Niphal form, it conveys a sense of being benumbed or crushed. The entries consistently emphasize the themes of weakness and lack of vitality.
[פּוּג] vb. grow numb
Qal of hand, i.e drop helpless
Niph. I am benumbed and crushed
base
H6313 [פּוּג] grow numb
6313 puwg poog
a primitive root; to be sluggish:--cease, be feeble, faint,
be slacked.
פּוּג (pug) — be numb.
1) to grow numb, be feeble, be benumbed
1a) (Qal) to be feeble
1b) (Niphal) to be benumbed
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
מָאֵן (ma'en) is a primitive root meaning to refuse. It is primarily used in the Piel form, indicating a strong refusal or rejection. The entries consistently emphasize this meaning without notable disagreement.
[מָאֵן] vb. Pi. refuse
base
H3985 מָאֵן refuse
3985 ma'en maw-ane'
a primitive root; to refuse:--refuse, X utterly.
מָאֵן (ma.en) — to refuse.
(Piel) to refuse
HVpp3fs — Verb · Piel · perfect third person feminine singularHVpp3fs
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
HVNcc — Verb · Niphal · infinitive construct commonHVNcc
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