Psalms 77:9 — Word Study
WLCהֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־ קָפַ֥ץ בְּ֝אַ֗ף רַחֲמָ֥יו סֶֽלָה׃
BSAto endʼâphêç perpetuitynetsach kindnesschêçêd to ceasegâmar wordʼômer generationdôwr generationdôwr
| Greek | English | Parsing |
|---|---|---|
| הֲשָׁכַ֣ח | ¿ has he forgotten | Particle, verb qal perfect third person masculine singular |
| חַנּ֣וֹת | to have compassion | Verb, Piel, infinitive construct common |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| אִם־ | or? | Particle |
| קָפַ֥ץ | has he shut off | Verb, Qal, perfect third person masculine singular |
| בְּ֝אַ֗ף | in anger | Preposition, noun common masculine singular absolute |
| רַחֲמָ֥יו | compassion his | Noun common masculine plural construct, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Has God forgotten to be gracious? Has His anger shut off His compassion?” Selah |
| KJV | Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah. |
| ASV | Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? [Selah |
| YLT | Hath God forgotten [His] favours? Hath He shut up in anger His mercies? Selah. |
| WEB | Has God forgotten to be gracious? Has he, in anger, withheld his compassion?” Selah. |
| BBE | Has God put away the memory of his pity? are his mercies shut up by his wrath? (Selah.) |
The translations agree on the key terms in this verse, particularly regarding God's grace and compassion.
Two main questions framed by the psalmist, with additional phrases providing context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֵצַח
verbלְ
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 77:9
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 for God's Mercygenerated
Psalms 77:9 expresses a profound sense of abandonment, as the psalmist wonders if God has forgotten to be gracious and whether His anger has cut off His compassion. This verse captures the emotional turmoil of feeling distanced from divine mercy, a theme echoed throughout the Psalms. The surrounding verses articulate a longing for reassurance and a reminder of God's past deeds, emphasizing the struggle between faith and despair.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:27 | Why do you say, O Jacob, and why do you assert, O Israel, “My way is hidden from the LORD, and my claim is ignored by my God”? |
| 2 | Isaiah 49:14–15 | But Zion said, “The LORD has forsaken me; the Lord has forgotten me!” |
| 3 | Isaiah 63:15 | Look down from heaven and see, from Your holy and glorious habitation. Where are Your zeal and might? Your yearning and compassion for me are restrained. |
| 4 | Luke 13:25–28 | After the master of the house gets up and shuts the door, you will stand outside knocking and saying, ‘Lord, open the door for us.’ But he will reply, ‘I do not know where you are from.’ |
| 5 | Romans 11:32 | For God has consigned everyone to disobedience so that He may have mercy on everyone. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שָׁכַח, shakachgenerated
The verb שָׁכַח (shakach) means 'to forget' and implies a lack of attention or care. It can be seen in various contexts where memory is absent, particularly in relation to God's commands or promises. The parsing indicates it is a perfect tense verb, suggesting a completed action in the past that has relevance to the present.
The use of this word in the psalm underscores the emotional weight of the question posed, reflecting a deep concern that God may have overlooked His covenant of grace. This highlights the human experience of doubt and the longing for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads, 'Has God forgotten to be gracious?' This is consistent across the KJV and ASV, which also use 'forgotten' to translate שָׁכַח.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with a question: 'Has God forgotten to be gracious?' and 'Has His anger shut off His compassion?' This structure emphasizes the psalmist's urgent inquiry into God's character and actions.
The word order places the subject 'God' at the beginning, highlighting the focus on divine action and the emotional weight of the questions posed.
Septuagint Backgroundgenerated
In the Septuagint, שָׁכַח is rendered as εἰς, which indicates a directional or purpose-driven translation, suggesting a nuanced interpretation of God's grace being directed or withheld.
This choice may imply a more active role of God in the process of forgetting or withholding mercy, contrasting with the Hebrew's more passive connotation of forgetfulness.
In plain words — the whole versegenerated
Psalms 77:9 questions whether God has forgotten to show kindness and whether His anger has cut off His compassion. The psalmist expresses a deep sense of grief and abandonment, longing for reassurance of God's mercy in times of trouble.
Frequently Asked Questionsgenerated
This question reflects a feeling of abandonment, suggesting that the psalmist fears God may no longer remember His promises of mercy.
The mention of God's anger indicates a perceived distance between God and the psalmist, highlighting the tension between divine justice and mercy.
'Selah' is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the questions posed.
This verse embodies the struggle between faith and doubt, a common theme in the Psalms where the psalmist expresses vulnerability while seeking reassurance of God's presence.
Reflection Questionsgenerated
- In what ways have I experienced feelings of abandonment or doubt in my faith?
- How can I remind myself of God's past mercies during difficult times?
- What does it mean for me to seek God's grace actively?
- How can I use moments of reflection, like 'Selah', to deepen my understanding of God's character?
The early church on this verse — how the Fathers read it
Early church fathers, including Augustine, reflect on this verse to discuss God's mercy and the human experience of doubt.
Let no man then so understand the words of the Psalmist, "Shall God forget to be gracious? shall he shut up in his anger his tender mercies" as if the sentence of God were true of good men, false of bad men,Early Church Fathers on Psalms 77 →
"Or will God forget to be merciful?" [Psalms 77:9]. In you, from you unto another there is no mercy unless God bestow it on you: and shall God Himself forget mercy? The stream runs:…Early Church Fathers on Psalms 77 →
It is quite in vain, then, that some—indeed very many—yield to merely human feelings and deplore the notion of the eternal punishment of the damned and their interminable and perpetual misery. They do not believe that such things will be.Early Church Fathers on Psalms 77 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHath God forgotten to be gracious,.... He has not, is it possible that he should?
Read John Gill on Psalms 77 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill the Lord cast off for ever? and will he be favourable no more? -The contrast of the past with the sad present suggests the question, Has God, as appearances would imply, completely cast off His people forever?
Read Robert Jamieson on Psalms 77 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath God forgotten to be gracious, because he hath so long disused it? Hath he in anger shut up his tender mercies, so as they can never flow forth, no, not to his own people?
Read Matthew Poole on Psalms 77 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.Ver. 9. Hath God forgotten to be gracious?] So it seemeth sometimes to those that are long afflicted and short-spirited; but what saith the prophet? Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, they may prove unnatural, and grow out of kind, as Medea, and those Suevian women (Heyl. Geog.), who threw their young children at the Romans, under the conduct of Drusus, son-in-law to Augustus, instead of darts, yet God will not forget his people, Isaiah 49:15. Indeed, he can as soon forget himself, and change his nature. Hath…
Read John Trapp on Psalms 77 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-9) The self-questionings here follow as they rise sigh after sigh in the poet’s heart. God’s silences have always been more appalling to the human spirit than even the most terrible of His manifestations. To the pious Israelite, to whom the past history of his race appeared one scene of opportune interpositions to save at the moment when distress became too intolerable, it seemed as if the divine protection was altogether withdrawn when the misery was protracted and the sign of help withheld.
Read Charles John Ellicott on Psalms 77 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Hath God - in anger shut up his tender mercies?] The tender mercies of God are the source whence all his kindness to the children of men flows. The metaphor here is taken from a spring, the mouth of which is closed, so that its waters can no longer run in the same channel; but, being confined, break out, and take some other course. Wilt thou take thy mercy from the Israelites, and give it to some other people? This he most certainly did. He took it from the Jews, and gave it to the Gentiles.
Read AdamClarke on Psalms 77 →CambridgeThe Cambridge Bible for Schools and Colleges9. Has He forgotten or deliberately abandoned those attributes which He once proclaimed as the essence of His Nature (Exodus 34:6)? Cp. Habakkuk 3:2, “In wrath wilt thou remember mercy.”
Read Cambridge on Psalms 77 →Albert Barnes1798–1870Barnes' Notes on the BibleHath God forgotten to be gracious? - Has he passed over mercy in administering his government? Has he ceased to remember that man needs mercy? Has he forgotten that this is an attribute of his own nature?
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
Has God forgotten to be gracious? Has His anger shut off His compassion?” Selah
Has God forgotten to be gracious? Has he, in anger, withheld his compassion?” Selah.
Has God forgotten to be gracious? Has His anger shut off His compassion?” Selah
Has God forgotten to be merciful? Has his anger stifled his compassion?”
Tyndale line
Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.
Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? [Selah
Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah
Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.
Hath God forgotten to be mercifull? hath he shut vp his teder mercies in displeasure? Selah.
Strictly literal
Hath God forgotten to be gracious? or hath he in anger shut up his tender mercies? Selah.
Hath God forgotten [His] favours? Hath He shut up in anger His mercies? Selah.
Has God forgotten [His] favors? Has He shut up His mercies in anger? Selah.
(77:10) Hath God forgotten to be gracious? or hath he shut up in anger his mercies? Selah.
Had God forgotten to be gracious? Had his anger shut off his compassion? Selah
From the Latin
The sons of Ephraim who bend and shoot with the bow: they have turned back in the day of battle.
Simplified
Has God forgotten to be kind? Has he angrily slammed the door shut on his compassion? Selah.
Has God put away the memory of his pity? are his mercies shut up by his wrath? (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 reads: הֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־ קָפַ֥ץ בְּ֝אַ֗ף רַחֲמָ֥יו סֶֽלָה׃. The Septuagint aligns with this text in meaning but presents a different word order and some variations in vocabulary, indicating a distinct interpretative approach.
הֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־ קָפַ֥ץ בְּ֝אַ֗ף רַחֲמָ֥יו סֶֽלָה׃
3 of the 8 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 77:9
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 שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
HTi/Vqp3ms — Particle · verb qal perfect third person masculine singularHTi/Vqp3ms
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVpcc — Verb · Piel · infinitive construct commonHVpcc
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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…
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
קָפַץ (qaphats) is a Hebrew verb meaning to draw together or shut. It can imply actions like closing, leaping, or even dying, as it relates to gathering up one's limbs. The entries describe its uses in different forms, including shutting in the Qal stem and springing in the Piel stem, with a specific mention of contraction in death in the Niphal form.
קָפַץ vb. draw together, shut
Qal shut
Niph. they drew themselves together, of contraction in death
Pi. springing (i.e. making repeated contractions of body, in taking leaps) upon the hills
base
H7092 קָפַץ draw together, shut
7092 qaphats kaw-fats'
a primitive root; to draw together, i.e. close; by
implication, to leap (by contracting the limbs); specifically,
to die (from gathering up the feet):--shut (up), skip, stop,
take out of the way.
קָפַץ (qa.phats) — to gather.
1) to draw together, close, shut, shut up, stop up
1a) (Qal) to shut
1b) (Niphal)
1b1) to draw oneself together (of death)
1b2) to be shut up to death
1c) (Piel) springing, skipping (participle)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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.