Psalms 140:6 — Word Study
WLCאָמַ֣רְתִּי לַ֭יהוָה אֵ֣לִי אָ֑תָּה הַאֲזִ֥ינָה יְ֝הוָ֗ה ק֣וֹל תַּחֲנוּנָֽי׃
BSAto hideṭâman proudgêʼeh snarepach cordchebel to spreadpâras netresheth handyâd trackmaʻgâl snaremôwqêsh to setshîyth Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| אָמַ֣רְתִּי | I say | Verb, Qal, perfect first person common singular |
| לַ֭יהוָה | to Yahweh | Preposition, noun proper |
| אֵ֣לִי | [are] God my | Noun common masculine singular construct, suffix |
| אָ֑תָּה | you | Pronoun |
| הַאֲזִ֥ינָה | give ear to ! | Verb hiphil imperative second person masculine singular, suffix |
| יְ֝הוָ֗ה | O Yahweh | Noun proper |
| ק֣וֹל | [the] sound of | Noun common, masculine singular construct |
| תַּחֲנוּנָֽי׃ | supplications my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I say to the LORD, “You are my God.” Hear, O LORD, my cry for help. |
| KJV | I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. |
| ASV | I said unto Jehovah, Thou art my God: Give ear unto the voice of my supplications, O Jehovah. |
| YLT | I have said to Jehovah, 'My God [art] Thou, Hear, Jehovah, the voice of my supplications.' |
| WEB | I said to Yahweh, “You are my God.” Listen to the cry of my petitions, Yahweh. |
| BBE | I have said to the Lord, You are my God: give ear, O Lord, to the voice of my prayer. |
The translations agree on the essential meaning of the verse, affirming the psalmist's declaration of God as 'my God.'
The structure consists of a main declaration followed by a plea, highlighting the direct communication between the psalmist and God.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectלְ
verbטָמַן
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 140:6
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 Personal Plea to Godgenerated
Psalm 140:6 reveals the psalmist's deep reliance on God amidst threats and trials. He calls upon the LORD, affirming Him as his God and seeking divine intervention. This passage highlights the intimate relationship between the psalmist and God, emphasizing the importance of prayer and supplication in times of need, as seen in the surrounding verses where the psalmist reflects on the dangers posed by the proud and wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 16:2–5 | I said to the LORD, “You are my Lord; apart from You I have no good thing.” |
| 2 | Psalm 31:14 | But I trust in You, O LORD; I say, “You are my God.” |
| 3 | Psalm 91:2 | I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.” |
| 4 | Psalm 119:57 | The LORD is my portion; I have promised to keep Your words. |
| 5 | Psalm 142:5 | I cry to You, O LORD: “You are my refuge, my portion in the land of the living.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֵ֣לִי, 'E.ligenerated
The Hebrew word אֵל ('el) signifies 'God' and conveys strength or power. In this verse, it emphasizes the psalmist's recognition of God's authority and might, affirming Him as his personal deity.
The construct form with the suffix indicates possession, making it clear that the psalmist is declaring a personal relationship with God, referring to Him as 'my God.' This expression of intimacy is central to the psalmist's plea.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions acknowledging the psalmist's declaration of God as 'my God.'
No significant differences are noted among the translations regarding this key phrase, as they all affirm the psalmist's personal relationship with God.
Sentence Structuregenerated
The main finite verb is אָמַ֣רְתִּי, I say, which governs the declaration made by the psalmist. The structure includes a direct address to God, followed by a plea for His attention.
The sentence unfolds with a clear subject-verb relationship, where the psalmist directly addresses God, emphasizing the personal nature of the communication.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֵלִי is rendered with a Greek term that reflects a similar recognition of divine authority. This choice indicates a continuity in the understanding of God’s nature across both Hebrew and Greek texts.
The translation choices in the Septuagint suggest a nuanced interpretation of the psalmist's relationship with God, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Psalm 140:6 expresses the psalmist's direct appeal to God, affirming Him as his personal God and asking for His attention in a time of need. This reflects a deep trust and reliance on God's power and presence.
Frequently Asked Questionsgenerated
This phrase signifies a personal relationship and acknowledgment of God's authority and power in the psalmist's life.
The psalmist seeks divine intervention and support during a time of distress, indicating his reliance on God.
This verse is part of a larger context where the psalmist expresses concern over the wicked and seeks God's protection and guidance.
The psalmist's direct and personal plea illustrates the importance of approaching God with honesty and faith in times of trouble.
Reflection Questionsgenerated
- In what ways do I recognize God as 'my God' in my own life?
- How can I be more intentional in bringing my cries for help to God?
- What does it mean to me to have a personal relationship with God?
- How can I apply the psalmist's example of prayer in my daily life?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the remedies for life's challenges, illustrating the psalmist's faith in God amidst difficulties.
And what remains? What remedy amid such ills, in such temptations, such dangers? "I said unto the Lord, You are my God" [Psalms 140:6].Early Church Fathers on Psalms 140 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 140:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI said unto the Lord, thou [art] my God,.... He said this to the Lord himself; claimed his covenant interest in him, and expressed it in the strength of faith: and this he did when in the midst of
Read John Gill on Psalms 140 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. I said unto the Lord, Thou art my God - from Psalms 31:14. Hear the voice of my supplications, O Lord - from Psalms 28:2; Psalms 28:6.
Read Robert Jamieson on Psalms 140 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 140:6 I said unto the LORD, Thou [art] my God: hear the voice of my supplications, O LORD.Ver. 6. I said unto the Lord] Danger drove David home to God; as bugbears do little children to their parents.
Read John Trapp on Psalms 140 →CambridgeThe Cambridge Bible for Schools and Colleges6–8. Appeal to Jehovah, the Helper in time of need.
Read Cambridge on Psalms 140 →Albert Barnes1798–1870Barnes' Notes on the BibleI said unto the Lord, Thou art my God ... - In all these dangers from open war, in all these perils from a crafty enemy lying in ambush, my only refuge was God; my hope was in him alone.
Read Albert Barnes on Psalms 140 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Thou art my God—His refuge is alone in God. No human sagacity could elude the malignant cunning and vigilance of his enemies.
Read Daniel Denison Whedon on Psalms 140 →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
I say to the LORD, “You are my God.” Hear, O LORD, my cry for help.
I said to Yahweh, “You are my God.” Listen to the cry of my petitions, Yahweh.
I say to the LORD, “You are my God.” Hear, O LORD, my cry for help.
I say to the Lord, “You are my God.” O Lord, pay attention to my plea for mercy!
Tyndale line
I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.
I said unto Jehovah, Thou art my God: Give ear unto the voice of my supplications, O Jehovah.
I said unto the LORD, Thou art my God: give ear unto the voice of my supplications, O LORD.
I said to the LORD, Thou art my God: hear the voice of my supplications, O LORD.
Therefore I saide vnto the Lord, Thou art my God: heare, O Lord, the voyce of my prayers.
Strictly literal
I have said unto Jehovah, Thou art my God: give ear, O Jehovah, to the voice of my supplications.
I have said to Jehovah, 'My God [art] Thou, Hear, Jehovah, the voice of my supplications.'
I have said to YHWH, “You [are] my God, || Hear, YHWH, the voice of my supplications.”
(140:7) I have said unto the Lord, Thou art my God: give ear, O Lord, to the voice of my supplications.
I said to Yahweh, “You are my God; listen to my cries for mercy.”
From the Latin
Their judges falling upon the rock have been swallowed up. They shall hear my words, for they have prevailed:
Simplified
I told the Lord, “You are my God! Lord, please listen to my cries for help!”
I have said to the Lord, You are my God: give ear, O Lord, to the voice of my prayer.
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 show agreement in the core message of the verse, although the Septuagint's wording differs in structure. The essential elements of the psalmist's declaration and plea remain intact.
אָמַ֣רְתִּי לַ֭יהוָה אֵ֣לִי אָ֑תָּה הַאֲזִ֥ינָה יְ֝הוָ֗ה ק֣וֹל תַּחֲנוּנָֽי׃
5 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 140:6
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
תַּחֲנוּן (tachanuwn) refers to a form of earnest prayer or supplication, specifically a request for favor, either to man or to God. It is derived from a root meaning to plead or entreat, and is noted as a masculine noun used in the plural abstract form.
[תַּחֲנוּן] n.[m.] only pl.abstr. supplication for favour
base
H8469 תַּחֲנוּן supplication for favour
8469 tachanuwn takh-an-oon'
or (feminine) tachanuwnah {takh-an-oo-naw'}; from 2603;
earnest prayer:--intreaty, supplication.
see HEBREW for 02603
תַּחֲנוּן (ta.cha.nun) — supplication.
1) supplication, supplication for favour
1a) to man
1b) to God
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs