Psalms 77:3 — Word Study
WLCאֶזְכְּרָ֣ה אֱלֹהִ֣ים וְאֶֽהֱמָיָ֑ה אָשִׂ֓יחָה׀ וְתִתְעַטֵּ֖ף רוּחִ֣י סֶֽלָה׃
BSAdayyôwm dearthtsârâh LordʼĂdônây to seekdârash handyâd nightlayil to pournâgar notlôʼ be numbpûwg to refusemâʼên to be sorrynâcham soulnephesh
| Greek | English | Parsing |
|---|---|---|
| אֶזְכְּרָ֣ה | I will remember | Verb, Qal, infinitive construct first person common singular |
| אֱלֹהִ֣ים | God | Noun common, masculine plural absolute |
| וְאֶֽהֱמָיָ֑ה | so I may murmur | Conjunction, verb qal first person common singular |
| אָשִׂ֓יחָה׀ | I will complain | Verb, Qal, infinitive construct first person common singular |
| וְתִתְעַטֵּ֖ף | for it may faint away | Conjunction, verb hithpael third person feminine singular |
| רוּחִ֣י | spirit my | Noun common both singular construct, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I remembered You, O God, and I groaned; I mused and my spirit grew faint. Selah |
| KJV | I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. |
| ASV | I remember God, and am disquieted: I complain, and my spirit is overwhelmed. [Selah |
| YLT | I remember God, and make a noise, I meditate, and feeble is my spirit. Selah. |
| WEB | I remember God, and I groan. I complain, and my spirit is overwhelmed. Selah. |
| BBE | I will keep God in memory, with sounds of grief; my thoughts are troubled, and my spirit is overcome. (Selah.) |
Where they part company is אֶזְכְּרָ֣ה — see How Translations Differ.
The verse contains one main clause followed by three subordinate clauses, illustrating the psalmist's emotional progression.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 77:3
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 in Distressgenerated
Psalm 77:3 reveals the psalmist's struggle as he remembers God during a time of deep distress. He expresses his feelings of being overwhelmed and troubled, longing for comfort. The surrounding verses illustrate his desperate search for solace and understanding, showcasing the emotional depth of his lament. This psalm is a poignant reminder of the human experience of pain and the quest for divine presence in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:4 | For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me. |
| 2 | Job 23:15–16 | Therefore I am terrified in His presence; when I consider this, I fear Him. |
| 3 | Job 31:23 | For calamity from God terrifies me, and His splendor I cannot overpower. |
| 4 | Jeremiah 17:17 | Do not become a terror to me; You are my refuge in the day of disaster. |
| 5 | Psalm 88:3–18 | For my soul is full of troubles, and my life draws near to Sheol. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֶזְכְּרָ֣ה, 'ez.ke.Rahgenerated
The verb אֶזְכְּרָ֣ה ('ez.kə.Rah) is a first-person singular form of the root זָכַר (zakar), meaning 'to remember.' It conveys the act of recalling or marking something significant, particularly in relation to God. This word emphasizes the importance of memory in the context of faith and relationship with the divine.
In this verse, the psalmist's act of remembering God is tied to his emotional state, indicating that his thoughts of God are intertwined with his feelings of distress. The use of this verb highlights the connection between memory and emotional experience, suggesting that recalling God's presence can be both a source of comfort and a reminder of one's struggles.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse comprises multiple clauses, with the main action centered around the finite verb אֶזְכְּרָ֣ה ('ez.kə.Rah), which means 'I remembered.' This verb governs the subsequent actions and emotions expressed by the psalmist.
The structure includes a series of actions: remembering God, groaning, and musing, culminating in the faintness of the spirit. This sequence illustrates the progression of the psalmist's emotional turmoil, emphasizing the weight of his lament.
Septuagint Backgroundgenerated
The Septuagint translates אֶזְכְּרָ֣ה as ἐν (en), indicating a focus on the act of remembrance. This choice reflects a more abstract understanding of memory, possibly emphasizing the ongoing presence of God in the psalmist's thoughts.
The Greek translation maintains the essence of the Hebrew text, preserving the emotional weight of the psalmist's lament while adapting it to a Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 77:3 shows the psalmist remembering God during a time of trouble. He expresses his feelings of groaning and faintness, reflecting his deep emotional state. This verse captures the essence of lament, where the psalmist longs for comfort from God amidst his distress.
Frequently Asked Questionsgenerated
Remembering God can mean recalling His past faithfulness and presence, which can provide comfort and strength during difficult times.
The groaning reflects the psalmist's deep emotional pain and sense of being overwhelmed by his circumstances.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the psalmist's words.
This psalm resonates with anyone who has faced hardship, showing that it is natural to seek God and express our struggles in prayer.
Reflection Questionsgenerated
- In what ways have I experienced God's presence during difficult times?
- How can I express my feelings to God when I am overwhelmed?
- What role does remembering God play in my own life?
- How can I create moments of reflection, like Selah, in my daily routine?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI remembered God, and was troubled,.... Either the mercy, grace, and goodness of God, as Jarchi; how ungrateful he had been to him, how sadly he had requited him, how unthankful and unholy he was,
Read John Gill on Psalms 77 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. I remembered God, and was troubled - rather, 'I will remember God, and will moan.' Note, Psalms 55:2, 'Make a noise' (the same Hebrew).
Read Robert Jamieson on Psalms 77 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYea, the thoughts of God, and of his infinite power, and truth, and goodness, which used to be very sweet and comfortable to me, were now matter of terror and trouble, because they were all engaged against me, and God himself, my only friend, was now very angry with me, and become mine enemy. I complained unto God in prayer. My spirit was overwhelmed; so far was I from finding relief by my complaints, that they increased my misery.
Read Matthew Poole on Psalms 77 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:3 I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.Ver. 3. I remembered God, and was troubled] Tumultuabar, fluctuando perstrepebam; for God seemed to be angry, and to cast out my prayers; this made me mourn, and little less than murmur. My spirit was overwhelmed] With sense of sin and fear of wrath. This was a very grievous and dangerous temptation, such as we must pray not to be led into, or at least not be left under, lest we utterly despair.
Read John Trapp on Psalms 77 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I remembered.—Better, “If I remember God I must sigh; I meditate, and my spirit faints.” Or,“Let me remember God, and sigh; I must complain, and my spirit faints.” The word rendered overwhelmed (comp. Psalms 142:3; Psalms 143:4) means properly covers itself up. In Psalms 107:5 it is translated fainted.
Read Charles John Ellicott on Psalms 77 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. My spirit was overwhelmed.] As the verb is in the hithpael conjugation, the word must mean my spirit was overpowered in itself. It purposed to involve itself in this calamity. I felt exquisitely for my poor suffering countrymen. "The generous mind is not confined at home; It spreads itself abroad through all the public, And feels for every member of the land."
Read AdamClarke on Psalms 77 →CambridgeThe Cambridge Bible for Schools and Colleges3. For the word rendered ‘disquieted’ cp. Psalms 42:5; Psalms 42:11; Psalms 43:5. In Psalms 55:17 it is joined with that rendered ‘muse in prayer,’ which recurs in Psalms 77:6 b, 12 b, and denotes meditation, musing prayer, musing or plaintive speech. my spirit &c.] Cp. Psalms 142:3; Psalms 143:4, in contexts full of parallels to this Psalm.
Read Cambridge on Psalms 77 →Albert Barnes1798–1870Barnes' Notes on the BibleI remembered God - That is, I thought on God; I thought on his character, his government, and his dealings; I thought on the mysteries - the incomprehensible things - the apparently unequal, unjust,
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
I remembered You, O God, and I groaned; I mused and my spirit grew faint. Selah
I remember God, and I groan. I complain, and my spirit is overwhelmed. Selah.
I remembered You, O God, and I groaned; I mused and my spirit grew faint. Selah
I said, “I will remember God while I groan; I will think about him while my strength leaves me.” (Selah)
Tyndale line
I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.
I remember God, and am disquieted: I complain, and my spirit is overwhelmed. [Selah
I remember God, and am disquieted: I complain, and my spirit is overwhelmed. Selah
I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.
I did thinke vpon God, and was troubled: I praied, and my spirit was full of anguish. Selah.
Strictly literal
I remembered God, and I moaned; I complained, and my spirit was overwhelmed. Selah.
I remember God, and make a noise, I meditate, and feeble is my spirit. Selah.
I remember God, and make a noise, || I meditate, and my spirit is feeble. Selah.
(77:4) I think of God, and moan: I reflect, and my spirit is overwhelmed. Selah.
I thought of God as I groaned; I thought about him as I grew faint. Selah
From the Latin
How great things have we heard and known, and our fathers have told us.
Simplified
I thought about God, groaning loudly; I meditated on him, but I was discouraged. Selah.
I will keep God in memory, with sounds of grief; my thoughts are troubled, and my spirit is overcome. (Selah.)
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 of Psalms 77:3 reads, "I remembered You, O God, and I groaned; I mused and my spirit grew faint. Selah." The Septuagint closely matches this text, with all seven words corresponding directly, although the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, indicating that the Masoretic Text is consistent with these ancient witnesses in this instance.
אֶזְכְּרָ֣ה אֱלֹהִ֣ים וְאֶֽהֱמָיָ֑ה אָשִׂ֓יחָה׀ וְתִתְעַטֵּ֖ף רוּחִ֣י סֶֽלָה׃
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 77:3
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
HC/Vqu1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
שִׂיחַ (siyach) is a Hebrew verb meaning to muse or complain, encompassing a range of actions such as talking, singing, and meditating. It can imply conversing with oneself or aloud, and includes nuances of pondering and declaring thoughts. The entries consistently highlight its use in contexts of communication and reflection.
שִׂיחַ vb. denom. muse, complain, poet. talk (of)
Qal
complain
muse
talk (about), sing (of)
talk (with)
Pôl‛el meditate, consider
base
H7878 שִׂיחַ vb. denom. muse, complain, poet. talk of
7878 siyach see'-akh
a primitive root; to ponder, i.e. (by implication) converse
(with oneself, and hence, aloud) or (transitively) utter:--
commune, complain, declare, meditate, muse, pray, speak, talk
(with).
שִׂיחַ (si.ach) — to muse.
1) to put forth, mediate, muse, commune, speak, complain, ponder, sing
1a) (Qal)
1a1) to complain
1a2) to muse, meditate upon, study, ponder
1a3) to talk, sing, speak
1b) (Polel) to meditate, consider, put forth thoughts
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
The Hebrew word עָטַף (*ataph*) is a primitive root meaning to shroud or clothe, with a range of meanings including to turn aside, envelop oneself, and to be feeble or faint. It appears in various forms, such as Qal, Niph, Hiph, and Hithpael, indicating different nuances of turning aside or showing weakness. The word is notably referenced in Job 23:9.
[עָטַף] vb. be feeble, faint
Qal lit. be feeble
Niph. when infants faint
Hiph. when the flock shewed feebleness
Hithp. faint, faint away
base
H5848a עָטַף turn aside H5848b עָטַף envelop oneself (Aramaism) H5848c עָטַף be feeble, faint
5848 `ataph aw-taf'
a primitive root; to shroud, i.e. clothe (whether transitive
or reflex.); hence (from the idea of darkness) to languish:--
cover (over), fail, faint, feebler, hide self, be overwhelmed,
swoon.
עָטַף (a.taph) — to turn aside.
1) to turn aside
1a) (Qal) to turn aside, turn (in order to cover)
עָטַף (a.taph) — to envelope.
1) to envelop oneself
1a) (Qal) to envelop oneself, cover
עָטַף (a.taph) — to enfeeble.
1) to be feeble, be faint, grow weak
1a) (Qal) to be feeble, be faint
1b) (Niphal) to faint
1c) (Hiphil) to show feebleness
1d) (Hithpael) to faint, faint away
HC/Vtu3fs — Conjunction · verb hithpael third person feminine singularHC/Vtu3fs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcbsc/Sp1fs — Noun common both singular construct · suffixHNcbsc/Sp1fs
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.