Psalms 88:10 — Word Study
WLCהֲלַמֵּתִ֥ים תַּעֲשֶׂה־ פֶּ֑לֶא אִם־ רְ֝פָאִ֗ים יָק֤וּמוּ׀ יוֹד֬וּךָ סֶּֽלָה׃
BSAeyeʻayin to languishdâʼab frommin afflictionʻŏnîy to callqârâʼ The LordYᵉhôvâh allkôl dayyôwm to spreadshâṭach to(wards)ʼêl palmkaph
| Greek | English | Parsing |
|---|---|---|
| הֲלַמֵּתִ֥ים | ¿ for the dead | Particle, preposition, verb qal participle (active) masculine plural |
| תַּעֲשֶׂה־ | will you do | Verb, Qal, imperfect second person masculine singular |
| פֶּ֑לֶא | wonder[s] | Noun common, masculine singular absolute |
| אִם־ | or? | Particle |
| רְ֝פָאִ֗ים | [the] shades | Noun common, masculine plural absolute |
| יָק֤וּמוּ׀ | will they arise | Verb, Qal, imperfect third person masculine plural |
| יוֹד֬וּךָ | will they give thanks to? you | Verb hiphil imperfect third person masculine plural, suffix |
| סֶּֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah |
| KJV | Wilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah. |
| ASV | Wilt thou show wonders to the dead? Shall they that are deceased arise and praise thee? [Selah |
| YLT | To the dead dost Thou do wonders? Do Rephaim rise? do they thank Thee? Selah. |
| WEB | Do you show wonders to the dead? Do the departed spirits rise up and praise you? Selah. |
| BBE | Will you do works of wonder for the dead? will the shades come back to give you praise? (Selah.) |
Translations agree on the key terms in this verse, particularly regarding הֲלַמֵּתִ֥ים and פֶּ֑לֶא.
The verse consists of two main questions, each probing the nature of God's power and the fate of the dead.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbמִן
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 88:10
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 on Deathgenerated
Psalm 88:10 expresses the psalmist's deep sorrow and questions about the afterlife. It reflects a struggle with the silence of death and the hope of God's miraculous power even in the face of mortality. This lament captures the essence of human despair while seeking divine intervention, similar to themes found in Psalm 6:5 and Isaiah 38:18-19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:5 | For there is no mention of You in death; who can praise You from Sheol? |
| 2 | Psalm 30:9 | “What gain is there in my bloodshed, in my descent to the Pit? Will the dust praise You? Will it proclaim Your faithfulness? |
| 3 | Psalm 115:17 | It is not the dead who praise the LORD, nor any who descend into silence. |
| 4 | Psalm 118:17 | I will not die, but I will live and proclaim what the LORD has done. |
| 5 | Isaiah 38:18–19 | For Sheol cannot thank You; Death cannot praise You. Those who descend to the Pit cannot hope for Your faithfulness. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הֲלַמֵּתִ֥ים, ha.la.me.Timgenerated
The word הֲלַמֵּתִ֥ים (ha.la.me.Tim) is derived from the root דָּאֵב (da'ev), meaning 'to die.' It is used here in the context of the dead, specifically referring to those who have passed away. The parsing indicates it is a masculine plural participle, suggesting a collective reference to the deceased.
In this verse, the psalmist questions whether God performs wonders for the dead, indicating a belief in the possibility of divine action even after death. The use of this term emphasizes the finality of death while also opening a dialogue about the nature of God's power in the afterlife.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses wonders for פֶּ֑לֶא and dead for הֲלַמֵּתִ֥ים.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with a verb: תַּעֲשֶׂה (will you do) and יָק֤וּמוּ (will they arise). The structure emphasizes the psalmist's inquiries about God's actions and the response of the dead.
The first clause poses a question about God's ability to perform wonders, while the second clause questions whether the dead can praise Him. This parallel structure highlights the psalmist's deep concern and longing for divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates הֲלַמֵּתִ֥ים as ἠσθένησαν, which suggests a focus on the state of being weak or sick rather than a direct reference to death. This choice may reflect a different understanding of the afterlife in the Greek context.
The translation of פֶּ֑לֶא as πτωξείας indicates a shift in emphasis from a miraculous wonder to a more general sense of need or poverty, possibly altering the original intent of the Hebrew text.
In plain words — the whole versegenerated
Psalm 88:10 asks whether God performs miracles for the dead and if the spirits of the departed can rise to praise Him. This verse reflects the psalmist's sorrow and desire for understanding about life after death.
Frequently Asked Questionsgenerated
The psalmist is questioning whether God can perform miraculous acts for those who have died, reflecting a hope for divine intervention even in death.
This question highlights the psalmist's struggle with the silence of death and the desire to understand if worship is possible after life.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the questions posed.
Similar themes of questioning and lament can be found in other psalms and prophetic writings, where the nature of life after death is explored.
Reflection Questionsgenerated
- How do I understand the concept of life after death in my own beliefs?
- What are some ways I can seek God's presence in times of grief and loss?
- How can I find hope in the face of death, as the psalmist does?
- What does it mean for me to praise God in difficult circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 88:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWilt thou show wonders to the dead?.... The Lord does show wonders to some that are spiritually dead, dead in Adam, dead in law, dead in trespasses and sins, by quickening them; whereby the wonders
Read John Gill on Psalms 88 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah.
Read Robert Jamieson on Psalms 88 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWilt thou show wonders to the dead, to wit, in raising them to live again in this world? as it is in the next clause. I know that thou wilt not. And therefore now hear and help me, or it will be too late. Praise thee, to wit, amongst mortal men in this world.
Read Matthew Poole on Psalms 88 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 88:10 Wilt thou shew wonders to the dead? shall the dead arise [and] praise thee? Selah.Ver. 10. Wilt thou show wonders to the dead?] Wilt thou delay to deliver me till I am dead, and then raise me again by a miracle, that I may praise thee? But he should have considered that God neither needeth our poor praises nor can his help ever come too late. Shall the dead arise] Heb. the giants, that is, those that are swallowed up of death, as the giants were of the deluge.
Read John Trapp on Psalms 88 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-12) These verses probably contain the prayer tittered with the “stretched-out hands.”
Read Charles John Ellicott on Psalms 88 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Wilt thou show wonders to the dead!] מתים methim, dead men. Shall the dead] רפאים rephaim, "the manes or departed spirits." Arise and praise thee?] Any more in this life? The interrogations in this and the two following verses imply the strongest negations.
Read AdamClarke on Psalms 88 →CambridgeThe Cambridge Bible for Schools and Colleges10. This and the two following verses can hardly be, as some commentators suppose, the prayer to which he refers in Psalms 88:9. The connexion of thought seems to be this. He has prayed that God will shew him His marvellous lovingkindness, but he will soon be beyond the reach of it, for of course from his point of view there can be but one answer to the questions of Psa 88:10-12, and that a negative one. In despair he asks; Wilt thou do wonders for the dead? Shall the shades arise and praise thee? To do ‘wonders’ is the prerogative of God (Exodus 15:11; Psalms 77:11; Psalms 77:14): to give thanks to Him for them is the duty of man: but the Psalmist cannot believe that even God will work…
Read Cambridge on Psalms 88 →Albert Barnes1798–1870Barnes' Notes on the BibleWilt thou show wonders to the dead? - The wonders - or the things suited to excite admiration - which the living behold.
Read Albert Barnes on Psalms 88 →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
Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah
Do you show wonders to the dead? Do the departed spirits rise up and praise you? Selah.
Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah
Do you accomplish amazing things for the dead? Do the departed spirits rise up and give you thanks? (Selah)
Tyndale line
Wilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah.
Wilt thou show wonders to the dead? Shall they that are deceased arise and praise thee? [Selah
Wilt thou shew wonders to the dead? shall they that are deceased arise and praise thee? Selah
Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah.
Wilt thou shewe a miracle to the dead? or shall the dead rise and prayse thee? Selah.
Strictly literal
Wilt thou do wonders to the dead? shall the shades arise and praise thee? Selah.
To the dead dost Thou do wonders? Do Rephaim rise? do they thank Thee? Selah.
Do You do wonders to the dead? Does Rephaim rise? Do they thank You? Selah.
(88:11) Wilt thou display wonders to the dead? shall the departed arise [and] thank thee? Selah.
Will you do wonders for the dead? Will those who have died rise and praise you? Selah
From the Latin
Thou rulest the power of the sea: and appeasest the motion of the waves thereof.
Simplified
Do you do miracles among the dead? Do the dead stand up to praise you? Selah.
Will you do works of wonder for the dead? will the shades come back to give you praise? (Selah.)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 88:10 reads: 'הֲלַמֵּתִ֥ים תַּעֲשֶׂה־ פֶּ֑לֶא אִם־ רְ֝פָאִ֗ים יָק֤וּמוּ׀ יוֹד֬וּךָ סֶּֽלָה׃' which translates to 'Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah.' The Septuagint, while not providing a direct translation in this instance, aligns closely with the Masoretic Text in terms of the overall meaning, with 6 of the 8 words matched, indicating a strong agreement in the core message. However, the specific wording and structure differ due to the nature of translation and adaptation into Greek. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct witness for this verse, so there are no additional comparisons available from those sources.
הֲלַמֵּתִ֥ים תַּעֲשֶׂה־ פֶּ֑לֶא אִם־ רְ֝פָאִ֗ים יָק֤וּמוּ׀ יוֹד֬וּךָ סֶּֽלָה׃
6 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 88:10
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HTi/Rd/Vqrmpa — Particle · preposition · verb qal participle (active) masculine pluralHTi/Rd/Vqrmpa
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
פֶּ֫לֶא (pele') means 'wonder' or 'marvel,' referring to extraordinary or hard-to-understand events, often associated with God's acts of judgment and redemption. It is derived from a root meaning 'to be extraordinary.' The entries consistently emphasize its connection to miraculous occurrences.
פֶּ֫לֶא n.m. wonder (NH id.; as unusual, extraordinary)
base
H6382 פֶּ֫לֶא wonder
6382 pele' peh'-leh
from 6381; a miracle:--marvellous thing,
wonder(-ful, -fully).
see HEBREW for 06381
פֶּ֫לֶא (pe.le) — wonder.
1) wonder, marvel
1a) wonder (extraordinary, hard to understand thing)
1b) wonder (of God's acts of judgment and redemption)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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.
רְפָאִים (rapha'im) refers to shades or ghosts, specifically the spirits of the deceased. The term is derived from a root meaning 'lax' and is used in the plural form. Various lexicons consistently describe it as relating to the dead or deceased.
רְפָאִים n.m. pl. shades, ghosts
base
H7496 רְפָאִים shades, ghosts
7496 rapha' raw-faw'
from 7495 in the sense of 7503; properly, lax, i.e.
(figuratively) a ghost (as dead; in plural only):--dead,
deceased.
see HEBREW for 07495
see HEBREW for 07503
רְפָאִים (ra.pah) — shade.
ghosts of the dead, shades, spirits
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi3mp/Sp2ms — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp2ms
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.