Psalms 81:7 — Word Study
WLCבַּצָּרָ֥ה קָרָ֗אתָ וָאֲחַ֫לְּצֶ֥ךָּ אֶ֭עֶנְךָ בְּסֵ֣תֶר רַ֑עַם אֶבְחָֽנְךָ֨ עַל־ מֵ֖י מְרִיבָ֣ה סֶֽלָה׃
BSAto turn asideçûwr burdençêbel shouldershᵉkem palmkaph potdûwd to passʻâbar
| Greek | English | Parsing |
|---|---|---|
| בַּצָּרָ֥ה | in trouble | Preposition, noun common feminine singular absolute |
| קָרָ֗אתָ | you called out | Verb, Qal, perfect second person masculine singular |
| וָאֲחַ֫לְּצֶ֥ךָּ | and I rescued you | Verb piel sequential imperfect first person common singular, suffix |
| אֶ֭עֶנְךָ | I answered you | Verb qal imperfect first person common singular, suffix |
| בְּסֵ֣תֶר | in [the] hiding place of | Preposition, noun common masculine singular construct |
| רַ֑עַם | thunder | Noun common, masculine singular absolute |
| אֶבְחָֽנְךָ֨ | I tested you | Verb qal imperfect first person common singular, suffix |
| עַל־ | at | Preposition |
| מֵ֖י | [the] waters of | Noun common, masculine plural construct |
| מְרִיבָ֣ה | Meribah | Noun proper |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You called out in distress, and I rescued you; I answered you from the cloud of thunder; I tested you at the waters of Meribah. Selah |
| KJV | Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah. |
| ASV | Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. [Selah |
| YLT | In distress thou hast called and I deliver thee, I answer thee in the secret place of thunder, I try thee by the waters of Meribah. Selah. |
| WEB | You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.” Selah. |
| BBE | You gave a cry in your trouble, and I made you free; I gave you an answer in the secret place of the thunder; I put you to the test at the waters of Meribah. (Selah.) |
Where they part company is בַּצָּרָ֥ה — see How Translations Differ.
The structure features a main clause followed by two subordinate clauses, each detailing God's responses to the call for help.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסֵבֶל
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 81:7
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 Call for Attentiongenerated
Psalm 81:7 highlights God's response to Israel's cries during times of trouble. He reminds His people of His past deliverance and the tests they faced at Meribah, urging them to listen and heed His warnings. This psalm serves as a reminder of God's faithfulness and the importance of obedience, as seen in the following verses where God calls His people to avoid foreign gods.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 2 | Psalm 91:14–15 | “Because he loves Me, I will deliver him; because he knows My name, I will protect him. |
| 3 | Exodus 2:23 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 4 | Exodus 14:10–30 | As Pharaoh approached, the Israelites looked up and saw the Egyptians marching after them, and they were terrified and cried out to the LORD. |
| 5 | Exodus 17:2–7 | So the people contended with Moses, “Give us water to drink.” “Why do you contend with me?” Moses replied. “Why do you test the LORD?” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — קָרָ֗אתָ, ka.Ra.tagenerated
The verb קָרָא (*qara'*) is a Qal perfect form, meaning 'to call out' or 'to summon.' It indicates a direct appeal or cry for help, often in urgent situations. This word is used frequently in the Hebrew Bible to express the act of calling upon God or others, emphasizing the relational aspect of communication.
In this context, it illustrates the desperation of the people as they reach out to God during their distress, highlighting their need for divine intervention. The use of the perfect tense indicates a completed action, suggesting that the calling out has already taken place.
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 is structured around multiple clauses, with the main verb קָרָ֗אתָ (*you called out*) leading the sentence. Following this are additional clauses that describe God's responses to the call, emphasizing the sequence of actions: calling out, rescuing, answering, and testing.
The arrangement of the clauses reflects a cause-and-effect relationship, where the people's cry prompts God's actions, illustrating the dynamic interaction between God and His people.
Septuagint Backgroundgenerated
The Septuagint translates קָרָ֗אתָ as ἄρσεων, which means 'to call' or 'to summon.' This translation maintains the urgency of the original Hebrew, emphasizing the act of calling out for help.
The choice of words in the Septuagint suggests a continuity in the understanding of God's responsive nature, aligning with the Hebrew text's theme of divine intervention.
In plain words — the whole versegenerated
Psalm 81:7 recounts how God responds to His people's cries for help during difficult times. He reminds them of His past rescue and the tests they faced at Meribah, urging them to listen to His guidance. This passage emphasizes God's faithfulness and the importance of obedience.
Frequently Asked Questionsgenerated
This phrase suggests that God's presence is powerful and awe-inspiring, indicating that He speaks and acts from a place of authority, often associated with His divine might.
God refers to Meribah to remind His people of their past struggles and His expectations for their faithfulness, highlighting the lessons learned through testing.
Selah is a musical term indicating a pause for reflection, encouraging the listener to contemplate the message just conveyed.
This verse illustrates God's consistent response to His people's needs, demonstrating His faithfulness in times of trouble and His desire for them to trust Him.
Reflection Questionsgenerated
- In what ways have I experienced God's rescue in my own life?
- How can I be more attentive to God's voice when I call out to Him?
- What lessons can I learn from the tests I face, similar to those at Meribah?
- How can I encourage others to trust in God's faithfulness during difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou calledst in trouble, and I delivered thee,.... That is, when Israel were in trouble in Egypt, as the Targum adds, and they cried unto the Lord in their distress, he heard them, and answered
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not. -The deliverance described on which God's claim on Israel and Israel's duty are founded.
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou calledst in trouble; at the Red Sea, . In the secret place of thunder; from the dark and cloudy pillar, whence I thundered and fought against the Egyptians. See 14:19,24. Others refer this to the thunder at Sinai. But at that time they were not in trouble, but in a safe and glorious condition.
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.Ver. 7. Thou calledst in trouble] Their trouble called, though themselves had been silent. I have seen, I have seen the afflictions of my people, &c., but they cried to the Lord at the Red Sea, Exodus 14:10; Exodus 14:15, and were delivered. I answered thee in the secret place of thunder] i.e. In the pillar of cloud that stood between the two armies, and thundered against the Egyptians, Exodus 14:24; confer Lamentations 3:44. I proved thee at the waters of Meribah] When thou hadst but newly foot out of snare, and yet there and then thou…
Read John Trapp on Psalms 81 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Thou calledst.—The recital of God’s past dealings with the people usual at the Feast of the Tabernacles (Deuteronomy 31:10-13; Nehemiah 8:18) appears to follow here as if the feast were actually in progress and the crowd were listening to the psalmist. I answered thee in the secret place of thunder.—Mr. Burgess is undoubtedly right in taking the verb as from ânan, “to cover,” instead of ânah, “to answer.” I sheltered thee in the thundercloud, with plain allusion to the “cloudy pillar.” The same verb is used in Psalms 105:39, “He spread out the cloud for a covering.”
Read Charles John Ellicott on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou calledst in trouble] They had cried by reason of their burdens, and the cruelty of their task-masters; and God heard that cry, and delivered them. See Exodus 3:7, c. In the secret place of thunder] On Mount Sinai where God was heard, but not seen. They heard a voice, but they saw no shape. At the waters of Meribah.] See this transaction, Exodus 17:1, &c.
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges7. From the divine decree for Israel’s liberation the transition to an address to Israel is easy. Israel of the present is regarded as one with Israel of the past. Thou calledst &c.] For the phrase cp. Psalms 50:15; and for the fact, Exodus 2:23 ff. in the secret place of thunder] In the covert of the thunder-cloud God conceals and reveals Himself (Psalms 18:11; Psalms 18:13; Psalms 77:17 ff.). At the passage of the Red Sea, when Israel was sore afraid and cried out unto Jehovah, He “looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians” (Exodus 14:10; Exodus 14:24). I proved thee at the waters of Meribah] Testing thy…
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleThou calledst in trouble - The people of Israel. Exodus 2:23; Exodus 3:9; Exodus 14:10. And I delivered thee - I brought the people out of Egypt.
Read Albert Barnes on Psalms 81 →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
You called out in distress, and I rescued you; I answered you from the cloud of thunder; I tested you at the waters of Meribah. Selah
You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.” Selah.
You called out in distress, and I rescued you; I answered you from the cloud of thunder; I tested you at the waters of Meribah. Selah
In your distress you called out and I rescued you. I answered you from a dark thundercloud. I tested you at the waters of Meribah. (Selah)
Tyndale line
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. [Selah
Thou calledst in trouble, and I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
Thou calledst in affliction and I deliuered thee, and answered thee in the secret of the thunder: I prooued thee at the waters of Meribah. Selah.
Strictly literal
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah.
In distress thou hast called and I deliver thee, I answer thee in the secret place of thunder, I try thee by the waters of Meribah. Selah.
In distress you have called and I deliver you, || I answer you in the secret place of thunder, || I try you by the waters of Meribah. Selah.
(81:8) In distress thou didst call, and I delivered thee; I answered thee in the secret of the thunder: I proved thee at the waters of Meribah. Selah.
In your distress you called out, and I helped you; I answered you from a dark thundercloud. I tested you at the waters of Meribah. Selah
From the Latin
But you like men shall die: and shall fall like one of the princes.
Simplified
In your suffering you cried out to me, and I saved you. I answered you from the thundercloud. I tested you at the waters of Meribah. Selah.
You gave a cry in your trouble, and I made you free; I gave you an answer in the secret place of the thunder; I put you to the test at the waters of Meribah. (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 and the Dead Sea Scrolls show agreement in the core elements of this verse, with the Masoretic Text reading בַּצָּרָ֥ה קָרָ֗אתָ and the scrolls reflecting similar phrases, though some words are restored by editors. This indicates that the essential message has remained consistent across these ancient witnesses.
בַּצָּרָ֥ה קָרָ֗אתָ וָאֲחַ֫לְּצֶ֥ךָּ אֶ֭עֶנְךָ בְּסֵ֣תֶר רַ֑עַם אֶבְחָֽנְךָ֨ עַל־ מֵ֖י מְרִיבָ֣ה סֶֽלָה׃
5 of the 11 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.
[הסירותי] [מסבל] שכמ׳ו כפ׳ו [מדוד] [תעברנה]
6 words of the verse are on this fragment — 1 partly restored, 4 supplied entire by an editor.
[הסירותי] מסבל שכמ׳ו [כפי׳ו] [מדוד] [תעברנה]
6 words of the verse are on this fragment — 4 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 81:7
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 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
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
Hc/Vpw1cs/Sp2ms — Verb piel sequential imperfect first person common singular · suffixHc/Vpw1cs/Sp2ms
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqi1cs/Sp2ms — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp2ms
סֵ֫תֶר (se.ter) refers to concepts of covering, hiding, and secrecy, encompassing both literal and figurative meanings. It can denote a hiding place or shelter, as well as the idea of secrecy, including slanderous speech. The feminine form, סִתְרָה (sit.rah), specifically means shelter or protection, with a reference to Deuteronomy 32:38.
ref
H5643a סֵ֫תֶר covering, hiding-place, secrecy H5643b סִתְרָה shelter, protection
5643 cether say'-ther
or (feminine) cithrah (Deut. 32:38), {sith-raw'}; from 5641;
a cover (in a good or a bad, a literal or a figurative
sense):--backbiting, covering, covert, X disguise(-th),
hiding place, privily, protection, secret(-ly, place).
see HEBREW for 05641
סֵ֫תֶר (se.ter) — secrecy.
1) covering, shelter, hiding place, secrecy
1a) covering, cover
1b) hiding place, shelter, secret place
1c) secrecy
1c1) secrecy (of tongue being slanderous)
סִתְרָה (sit.rah) — shelter.
shelter, protection
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…
רַ֫עַם (ra`am) means 'thunder' and is derived from the root word for a peal of thunder. The entries consistently define it as a masculine noun referring specifically to thunder, with no significant disagreement among the lexicons.
רַ֫עַם n.[m.] thunder
base
H7482 רַ֫עַם thunder
7482 ra`am rah'am
from 7481; a peal of thunder:--thunder.
see HEBREW for 07481
רַ֫עַם (ra.am) — thunder.
thunder
HNcmsa — Noun common · masculine singular absoluteHNcmsa
thun'-der (ra`am (1Sa 2:10; Job 26:14; 39:19; 40:9; Ps 77:18; 81:7; 104:7; Isa 29:6), qol, "a voice" (Ex 9:23; 1Sa 7:10; 12:17; Job 28:26; 38:25)): Thunder is the noise resulting from the lightning discharge. It is very common in the winter storms of Syria and Palestine and occurs in the extra-season storms. Thunder accompanied the storm of hail in Egypt at the time of the plagues: "The Lord sent thunder and hail" (Ex 9:23).
Thunder
Often referred to in Scripture (Job 40:9; Ps. 77:18; 104:7). James and John were called by our Lord “sons of thunder” (Mark 3:17). In Job 39:19, instead of “thunder,” as in the Authorized Version, the Revised Version translates (ra’amah) by “quivering main” (marg., “shaking”). Thunder accompanied the giving of the law at Sinai (Ex. 19:16). It was regarded as the voice of God (Job 37:2; Ps. 18:13; 81:7; comp. John 12:29). In answer to Samuel’s prayer…
is hardly ever heard in Palestine form the middle of April to the middle of September; hence it was selected by Samuel as a striking expression of the divine displeasure toward the Israelites. (1 Samuel 12:17) Rain in harvest was deemed as extraordinary as snow in summer, (Proverbs 26:1) and Jerome states that he had never witnessed it in the latter part of June or in July. Comm. on (Amos 4:7) In the imaginative philosophy of the Hebrews, thunder was regarded as the voice of Jehovah, (Job 37:2,4,5; 40:9; Psalms 18:13; 29:3-9; Isaiah 30:30,31) who dwelt behind the thunder-cloud. (
And lightning are significant manifestations of the power of God, and emblems of his presence, Ex 19:16 1Sa 2:10 12:17 Ps 18:13. Thunder is poetically called "the voice of the Lord" in the sublime description of a thunder-storm in Ps 29:11;
"The voice of the Lord is upon the waters;
The God of glory thundereth;
The Lord is upon many waters.
The voice of the Lord is powerful;
The voice of the Lord is full of majesty.
The voice of the Lord breaketh the cedars;
Yea, the Lord breaketh the cedars of Lebanon," etc.
See also Job 37:1-5 40:9 Jer 10:13. In illustration of
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
HVqi1cs/Sp2ms — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
מְרִיבָה (Meribah) means 'place of strife' and refers to two locations where the Israelites complained against God: one at Rephidim and another at Kadesh. The name is derived from the root meaning 'strife' or 'contention,' highlighting the conflict experienced by the people in these desert settings.
מְרִיבָה n.pr.loc. (place of strife)
at Rephidim
at Kadesh
base
H4809 מְרִיבָה (place of strife) . at Rephidim
. at Kadesh
4809 Mriybah mer-ee-baw'
the same as 4808; Meribah, the name of two places in the
Desert:--Meribah.
see HEBREW for 04808
מְרִיבָה (me.ri.vah) — Meribah.
§ Meribah = "strife" or "contention"
1) a fountain at Rephidim, in the desert of Sin; so called because the Israelites murmured against God
2) the name of the water supply at Kadesh on the southern border of the promised land; the people also murmured here against God
מְרִיבָה (me.ri.vah) — Meribah.
§ Meribah = "strife" or "contention"
1) a fountain at Rephidim, in the desert of Sin; so called because the Israelites murmured against God
2) the name of the water supply at Kadesh on the southern border of the promised land; the people also murmured here against God
HNpl — Noun properHNpl
mer'-i-ba, me-re'-ba.
See MASSAH AND MERIBAH.
Meribah
Quarrel or strife. (1.) One of the names given by Moses to the fountain in the desert of Sin, near Rephidim, which issued from the rock in Horeb, which he smote by the divine command, “because of the chiding of the children of Israel” (Ex. 17:1-7). It was also called Massah (q.v.). It was probably in Wady Feiran, near Mount Serbal.
(2.) Another fountain having a similar origin in the desert of Zin, near to Kadesh (Num. 27:14). The two places are mentioned together in Deut. 33:8. Some think the one place is called by the two names (Ps. 81:7). In smiting the rock at this place Moses showed the same impatience as the people (
(strife, contention). In (Exodus 17:7) we read, "he called the name of the place Massah and Meribah," where the people murmured and the rock was smitten. [For the situation see REPHIDIM] The name is also given to Kadesh, (Numbers 20:13,24; 27:14; 32:51) (Meribah-kadesh), because there also the people, when in want of water, strove with God.
Strife,
1. A station of the Israelites between the Red Sea and Mount Sinai, where they murmured against the Lord, and a fountain gushed from the rock for their use, Ex 17:1-7. It was also named Massah, temptation, when they tempted God there, De 33:8 Heb 3:8.
2. A similar miraculous fountain in the desert of Zin, near Kadesh, which see, Nu 20:13,14. This was the scene of the transgression of Moses and Aaron, for which they were precluded from crossing the Jordan. It is called "the waters of Meribah," De 33:8 Ps 81:7 106:32, and also Meribah-kadesh,
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.