Psalms 81:11 — Word Study
WLCוְלֹא־ שָׁמַ֣ע עַמִּ֣י לְקוֹלִ֑י וְ֝יִשְׂרָאֵ֗ל לֹא־ אָ֥בָה לִֽי׃
BSAIʼânôkîy The LordYᵉhôvâh Godʼĕlôhîym to ascendʻâlâh landʼerets EgyptMitsrayim to enlargerâchab lippeh to fillmâlêʼ
| Greek | English | Parsing |
|---|---|---|
| וְלֹא־ | and not | Conjunction, particle |
| שָׁמַ֣ע | it listened | Verb, Qal, perfect third person masculine singular |
| עַמִּ֣י | people my | Noun common masculine singular construct, suffix |
| לְקוֹלִ֑י | to voice my | Preposition, noun common masculine singular construct, suffix |
| וְ֝יִשְׂרָאֵ֗ל | and Israel | Conjunction, noun proper |
| לֹא־ | not | Particle |
| אָ֥בָה | it yielded | Verb, Qal, perfect third person masculine singular |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But My people would not listen to Me, and Israel would not obey Me. |
| KJV | But my people would not hearken to my voice; and Israel would none of me. |
| ASV | But my people hearkened not to my voice; And Israel would none of me. |
| YLT | But, My people hearkened not to My voice, And Israel hath not consented to Me. |
| WEB | But my people didn’t listen to my voice. Israel desired none of me. |
| BBE | But my people did not give ear to my voice; Israel would have nothing to do with me. |
The translations agree on the key terms in this verse, maintaining the essential meaning of disobedience.
The sentence consists of two main clauses connected by 'and', each describing a failure to listen and obey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִצְרַיִם
verbאֱלֹהִים
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 81:11
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 over Disobediencegenerated
Psalms 81:11 expresses God's sorrow over His people's refusal to listen and obey. This verse is part of a larger reflection on Israel's history, where God reminds them of His past deliverance and their current disobedience. The surrounding verses highlight God's desire for His people to follow His ways and the consequences of their stubborn hearts, as seen in Psalm 81:10 and Psalm 81:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 106:12–13 | Then they believed His promises and sang His praise. |
| 2 | Jeremiah 2:11–13 | Has a nation ever changed its gods, though they are no gods at all? Yet My people have exchanged their Glory for useless idols. |
| 3 | Jeremiah 7:23–24 | but this is what I commanded them: Obey Me, and I will be your God, and you will be My people. You must walk in all the ways I have commanded you, so that it may go well with you. |
| 4 | Zechariah 7:11 | But they refused to pay attention and turned a stubborn shoulder; they stopped up their ears from hearing. |
| 5 | Exodus 32:1 | Now when the people saw that Moses was delayed in coming down from the mountain, they gathered around Aaron and said, “Come, make us gods who will go before us. As for this Moses who brought us up out of the land of Egypt, we do not know what has happened to him!” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אָבָה, 'A.vahgenerated
The Hebrew word אָבָה (abah) means to be willing or to consent. It indicates a disposition of acquiescence or acceptance, often in the context of obedience to God’s commands. In this verse, it emphasizes Israel's unwillingness to yield to God's voice.
This word appears in various forms throughout the Old Testament, often indicating a willingness to follow or accept, sometimes in both positive and negative contexts. Here, it underscores the gravity of Israel's refusal to obey.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree, rendering the key terms consistently.
Sentence Structuregenerated
The main finite verb in this verse is שָׁמַ֣ע, it listened, which governs the subject עַמִּ֣י, my people, and is complemented by a prepositional phrase לְקוֹלִ֑י, to My voice. The structure emphasizes the relationship between the people and God's call.
The second part of the sentence follows a similar structure with the verb אָ֥בָה, it yielded, and the subject יִשְׂרָאֵ֗ל, Israel, indicating their refusal to obey.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שָׁמַ֣ע is rendered as θεός (Theos), which translates to 'God.' This reflects a focus on divine authority and presence in the act of listening.
The translation of אָבָה as στόμα (stoma, meaning 'mouth') indicates a shift in focus from willingness to the act of speaking or proclaiming, which may suggest a different interpretative angle on Israel's disobedience.
In plain words — the whole versegenerated
Psalms 81:11 shows that God is disappointed because His people, Israel, did not listen to Him or obey His commands. This reflects a broader theme of the psalm, where God desires His people to follow Him and warns of the consequences of their stubbornness.
Frequently Asked Questionsgenerated
It means that they ignored God's voice and commands, choosing instead to follow their own ways.
This title signifies a special relationship between God and Israel, indicating that they are chosen and called by Him.
The consequences include separation from God and the inability to receive His blessings and guidance.
We can listen to God through prayer, reading Scripture, and being attentive to His guidance in our lives.
Reflection Questionsgenerated
- In what ways have I not listened to God's voice in my life?
- How can I be more attentive to God's commands and guidance?
- What are some examples of God's faithfulness that I can reflect on?
- How can I encourage others to listen and obey God's voice?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, highlighting God's communication with His people.
"And My people obeyed not My voice" [Psalms 81:11]. For He would not speak these things except to His own people.Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut my people would not hearken to my voice,.... Neither as exhorting them to the above duties, nor as promising the above favours; would neither hearken to the voice of the law, nor to the voice of
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut my people would not hearken to my voice; and Israel would none of me. But my people would not hearken to my voice; and Israel would none of me.
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, did not assent to me, or acquiesce in me, or obey me, or my commands.
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:11 But my people would not hearken to my voice; and Israel would none of me.Ver. 11. But my people would not hearken] Here beginneth the second part of the psalm, which is objurgatory, and very suitable to the season of the year at that feast, that if it were a fruitful year the Israelites might see and acknowledge God’ s goodness therein; as, if otherwise, they might accuse themselves, and not the Lord. Israel would none] Heb. acquiesced not in me, was not well affected to me, but had hearts full of harlotry, Perplexis cogitationibus (Vat.).
Read John Trapp on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Israel would none of me.] לא אבה לי lo abah li, They willed me not, they would not have me for their God.
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges11, 12. Israel’s disobedience and its punishment.
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleBut my people ... - See Psalms 78:10-11, Psalms 78:17-19. “And Israel would none of me.” Literally, “Did not will me;” that is, “did not incline to me; were not attached to me; were not disposed to
Read Albert Barnes on Psalms 81 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. But my people would not hearken—The doubt of Psa 81:8 has become a reality. Would none of me—Were not inclined to me; had not a willing mind toward me.
Read Daniel Denison Whedon on Psalms 81 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But My people would not listen to Me, and Israel would not obey Me.
But my people didn’t listen to my voice. Israel desired none of me.
But My people would not listen to Me, and Israel would not obey Me.
But my people did not obey me; Israel did not submit to me.
Tyndale line
But my people would not hearken to my voice; and Israel would none of me.
But my people hearkened not to my voice; And Israel would none of me.
But my people hearkened not to my voice; and Israel would none of me.
But my people would not hearken to my voice; and Israel would not obey me.
But my people would not heare my voyce, and Israel would none of me.
Strictly literal
But my people hearkened not to my voice, and Israel would none of me.
But, My people hearkened not to My voice, And Israel hath not consented to Me.
But My people did not listen to My voice, || And Israel has not consented to Me.
(81:12) But my people did not hearken to my voice; and Israel was not willing [to follow] me.
But my people did not listen to my words; Israel did not obey me.
Simplified
But my people didn't listen to me. Israel didn't want anything to do with me.
But my people did not give ear to my voice; Israel would have nothing to do with me.
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, Septuagint, and the Dead Sea Scrolls show agreement in the core message of the verse, with the Masoretic Text and the Septuagint matching word-for-word. The Dead Sea Scrolls contain some restored words but maintain the essence of the original text.
וְלֹא־ שָׁמַ֣ע עַמִּ֣י לְקוֹלִ֑י וְ֝יִשְׂרָאֵ֗ל לֹא־ אָ֥בָה לִֽי׃
8 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.
[אנכי] [יהוה] [אלהי׳ך] [המעל׳ך] מארץ מצרים [הרחב] [פי׳ך] [ואמלא׳הו]
2 words on the leather — 7 supplied entire by an editor.
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 81:11
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.
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
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HC/Npl — Conjunction · noun properHC/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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)
HTn — ParticleHTn
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs