Psalms 116:2 — Word Study
WLCכִּֽי־ הִטָּ֣ה אָזְנ֣וֹ לִ֑י וּבְיָמַ֥י אֶקְרָֽא׃
BSABecausekîy [for this reason, since] He has inclinednâṭâh■ [bent down, stretched out] His earʼôzen [to hear, to listen] I will call on Himqârâʼ▸ [cry out, pray] as long as I liveyôwm [all my days, throughout my lifetime]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִטָּ֣ה | he has inclined | Verb, Hiphil, perfect third person masculine singular |
| אָזְנ֣וֹ | ear his | Noun common feminine singular construct, suffix |
| לִ֑י | to me | Preposition, suffix |
| וּבְיָמַ֥י | and in days my | Conjunction, preposition, noun common masculine plural construct |
| אֶקְרָֽא׃ | I will call out | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because He has inclined His ear to me, I will call on Him as long as I live. |
| KJV | Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. |
| ASV | Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live. |
| YLT | Because He hath inclined His ear to me, And during my days I call. |
| WEB | Because he has turned his ear to me, therefore I will call on him as long as I live. |
| BBE | He has let my request come before him, and I will make my prayer to him all my days. |
Where they part company is in the rendering of the phrase related to God's attentiveness — see How Translations Differ.
The sentence is structured around a causal relationship, with the main clause leading into the psalmist's commitment to prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטָה
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 116:2
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 Song of Thanksgivinggenerated
Psalm 116:2 is part of a psalm where the writer expresses love for the LORD due to His attentive nature. The psalmist recounts how God has heard his cries for mercy and how this motivates him to call upon God for the rest of his days. This theme of God's listening ear is prevalent throughout the psalm, reinforcing the relationship between the psalmist and the divine.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 55:16–17 | But I call to God, and the LORD saves me. |
| 2 | Psalm 86:6–7 | Hear my prayer, O LORD, and attend to my plea for mercy. |
| 3 | Psalm 88:1 | O LORD, the God of my salvation, day and night I cry out before You. |
| 4 | Psalm 145:18–19 | The LORD is near to all who call on Him, to all who call out to Him in truth. |
| 5 | Job 27:10 | Will he delight in the Almighty? Will he call upon God at all times? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הִטָּ֣ה, hi.Tahgenerated
The verb נָטָה (natah) means to stretch out or incline. In this context, it conveys the action of God bending down to listen, emphasizing His attentiveness to the psalmist's needs.
This Hiphil form indicates an active cause, suggesting that God is intentionally reaching out to hear the psalmist. The imagery of an inclined ear highlights God's readiness to respond to prayer.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of הִטָּ֣ה as 'has inclined' or 'has bent down'.
Sentence Structuregenerated
The main verb אֶקְרָֽא ('ek.Ra', 'I will call out') governs the sentence, with two phrases attached: a clause explaining the reason for calling and a prepositional phrase indicating the time frame. The structure emphasizes the psalmist's commitment to prayer.
The arrangement of the sentence highlights the cause-effect relationship: because God has inclined His ear, the psalmist will respond with prayer throughout his life.
Septuagint Backgroundgenerated
The Septuagint translates הִטָּ֣ה as ἔκλινεν (eklinen), which means 'he has inclined'. This choice aligns closely with the Hebrew, maintaining the focus on God's attentiveness.
This translation reinforces the idea of God actively listening, which is central to the psalmist's expression of gratitude.
In plain words — the whole versegenerated
Psalm 116:2 expresses the psalmist's gratitude for God's attentive listening. He acknowledges that God has inclined His ear to him and commits to calling on God throughout his life.
Frequently Asked Questionsgenerated
It signifies that God is attentive and responsive to our prayers, showing His willingness to listen.
The psalmist recognizes God's faithfulness and mercy, prompting a lifelong relationship of prayer.
It illustrates God's closeness and readiness to hear our cries, emphasizing His compassionate character.
We are encouraged to maintain a consistent prayer life, trusting in God's attentiveness to our needs.
Reflection Questionsgenerated
- How can I cultivate a deeper prayer life, knowing that God listens?
- In what situations have I experienced God's attentiveness to my prayers?
- What does it mean for me to call on God throughout my life?
- How can I encourage others to trust in God's willingness to listen?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, highlighting the psalmist's hope in God's attentive nature.
But whence has he hoped for this? Since, he says, "He has inclined His ear unto me: and in my days I have called upon Him" [Psalms 116:2].Early Church Fathers on Psalms 116 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 116:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause he hath inclined his ear unto me,.... Not as hard of hearing, for his ear is not heavy that it cannot hear; he is quick of hearing, and his ears are always open to the righteous; it rather
Read John Gill on Psalms 116 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause he hath inclined his ear unto me, therefore will I call upon him as long as I live.
Read Robert Jamieson on Psalms 116 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. in my days; as long as I have a day to live, as this phrase is used, . Compare .
Read Matthew Poole on Psalms 116 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:2 Because he hath inclined his ear unto me, therefore will I call upon [him] as long as I live. Ver 2. Because he hath inclined his ear] As loth to lose any part of my prayer, though never so weakly uttered; therefore be shall have my custom; Psalms 65:2, "O thou that hearest prayer, unto thee shall all flesh come." As long as I live] Heb. In my days, that is, say some, while I have a day to live. Others sense it thus, in the time of my affliction, which by the word days he noteth to be of long continuance.
Read John Trapp on Psalms 116 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) If we take translation (1) of Psalms 116:1 this verse will state the ground of the longing to pray. “I have longed for Jehovah to hear me now, for He, as in past times, inclines His ear to me.” The latter clause of the verse offers some difficulty. The literal rendering of the text, given by the LXX. and Vulg., is, “and in my days I will call (for help). But there is none.” 2 Kings 20:19 does not, as suggested, confirm the explanation “all the days of my life.” It would seem more natural to take the text as an equivalent of the common phrase “in the day when I call” (Psalms 56:10; Psalms 102:3, &c), and render the verse: For He inclines His ear to me, And that in the day when I call.
Read Charles John Ellicott on Psalms 116 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Because he hath inclined his ear] The psalmist represents himself to be so sick and weak, that he could scarcely speak. The Lord, in condescension to this weakness, is here considered as bowing down his ear to the mouth of the feeble suppliant, that he may receive every word of his prayer. Therefore will I call upon him] I have had such blessed success in my application to him, that I purpose to invoke him as long as I shall live. He that prays much will be emboldened to pray more, because none can supplicate the throne of grace in vain.
Read AdamClarke on Psalms 116 →CambridgeThe Cambridge Bible for Schools and Colleges2. Because … therefore] Better For … and. inclined his ear] Psalms 17:6 and often. as long as I live] Lit. in my days (Isaiah 39:8). Cp. Psalms 63:4, in my life.
Read Cambridge on Psalms 116 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause he hath inclined his ear unto me - See the notes at Psalms 5:1. Because he has been gracious to me, and has heard my prayers.
Read Albert Barnes on Psalms 116 →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
Because He has inclined His ear to me, I will call on Him as long as I live.
Because he has turned his ear to me, therefore I will call on him as long as I live.
Because He has inclined His ear to me, I will call on Him as long as I live.
and listened to me. As long as I live, I will call to him when I need help.
Tyndale line
Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.
Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live.
Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.
Because he hath inclined his ear to me, therefore will I call upon him as long as I live.
For he hath inclined his eare vnto me, whe I did call vpon him in my dayes.
Strictly literal
For he hath inclined his ear unto me, and I will call upon him during [all] my days.
Because He hath inclined His ear to me, And during my days I call.
Because He has inclined His ear to me, || And during my days I call.
For he hath inclined his ear unto me: therefore throughout all my days will I call on him.
Because he listened to me, I will call on him as long as I live.
From the Latin
For his mercy is confirmed upon us: and the truth of the Lord remaineth for ever.
Simplified
Because he pays attention to what I say I will pray to him as long as I live.
He has let my request come before him, and I will make my prayer to him all my days.
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 Septuagint agree on the wording of this verse, with all six words matched. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text, indicating consistency across these ancient witnesses.
כִּֽי־ הִטָּ֣ה אָזְנ֣וֹ לִ֑י וּבְיָמַ֥י אֶקְרָֽא׃
6 of the 6 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.
כי הטה אזנ׳ו [ל׳י] [ובימ׳י] [אקרא]
2 words on the leather — 1 partly restored, 3 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 116:2
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp1bs
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
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs