Psalms 28:6 — Word Study
WLCבָּר֥וּךְ יְהוָ֑ה כִּי־ שָׁ֝מַע ק֣וֹל תַּחֲנוּנָֽי׃
BSABlessed bebârak [praised, worshiped] the LORDYᵉhôvâh [Yehovah, the covenant God] forkîy He has heardshâmaʻ■ [listened, given attention to] my cryqôwl [voice, supplication] for mercytachănûwn [help, favor, supplications]
| Greek | English | Parsing |
|---|---|---|
| בָּר֥וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| כִּי־ | for | Particle |
| שָׁ֝מַע | he has heard | Verb, Qal, perfect third person masculine singular |
| 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 | Blessed be the LORD, for He has heard my cry for mercy. |
| KJV | Blessed be the LORD, because he hath heard the voice of my supplications. |
| ASV | Blessed be Jehovah, Because he hath heard the voice of my supplications. |
| YLT | Blessed [is] Jehovah, For He hath heard the voice of my supplications. |
| WEB | Blessed be Yahweh, because he has heard the voice of my petitions. |
| BBE | May the Lord be praised, because he has given ear to the voice of my prayer. |
There are no significant differences among the translations of this verse.
The sentence has a main clause followed by a subordinate clause explaining the reason for the blessing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbבָּרַךְ
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 28:6
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 Psalm of Thanksgivinggenerated
Psalm 28:6 expresses a moment of gratitude where the psalmist acknowledges the LORD's response to his cries for mercy. This verse is part of a larger psalm that contrasts the fate of the wicked with the blessings of those who trust in God, as seen in verses 5 and 7-8. The psalmist's heartfelt acknowledgment of divine help encourages believers to trust in God's strength and protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:21–22 | Blessed be the LORD, for He has shown me His loving devotion in a city under siege. |
| 2 | Psalm 66:19–20 | But God has surely heard; He has attended to the sound of my prayer. |
| 3 | Psalm 69:33–34 | For the LORD listens to the needy and does not despise His captive people. |
| 4 | Psalm 107:19–22 | Then they cried out to the LORD in their trouble, and He saved them from their distress. |
| 5 | Psalm 116:1–2 | I love the LORD, for He has heard my voice— my appeal for mercy. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — בָּר֥וּךְ, ba.Rukhgenerated
The Hebrew word בָּרַךְ (*barak*) is a verb in the participle form, meaning 'to bless' or 'to kneel' in worship. It signifies an act of praising God, often associated with worship and adoration. The usage here indicates a recognition of God's goodness and mercy in response to prayer.
This word can also imply a curse in different contexts, but in this instance, it clearly conveys the act of blessing God for His attentiveness and mercy. The psalmist's choice of this word reflects a deep sense of gratitude and reverence.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of בָּר֥וּךְ as 'blessed.' The BSB, KJV, ASV, YLT, WEB, and BBE all use 'blessed' to convey the psalmist's praise to the LORD.
Sentence Structuregenerated
The main verb of the verse is בָּר֥וּךְ, blessed, which governs the entire clause. The subject is יְהוָ֑ה, the LORD, followed by a subordinate clause that explains the reason for the blessing: שָׁ֝מַע, He has heard, indicating God's response to the psalmist's plea.
The structure emphasizes the psalmist's act of blessing God and the reason for it, creating a clear connection between praise and divine attentiveness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בָּר֥וּךְ is rendered as εὐλογητὸς, which carries the same meaning of 'blessed.' This choice reflects a direct translation that maintains the intent of the original Hebrew.
The Greek word emphasizes the act of praising God, similar to its Hebrew counterpart, reinforcing the theme of thanksgiving present in this psalm.
In plain words — the whole versegenerated
Psalm 28:6 expresses the psalmist's gratitude to the LORD for hearing his cry for mercy. This verse is part of a prayer that acknowledges God's attentiveness and care, contrasting with the fate of the wicked mentioned in the surrounding verses.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His goodness and mercy, as the psalmist does in this verse.
The psalmist is in a position of need and is seeking God's help and favor, which is a common theme in the Psalms.
This verse serves as a declaration of praise in the midst of a larger context that contrasts the fate of the wicked with the blessings of those who trust in God.
We learn the importance of acknowledging God's attentiveness to our prayers and expressing gratitude for His mercy and help.
Reflection Questionsgenerated
- In what ways have I experienced God's mercy in my life?
- How can I incorporate praise into my prayers, as the psalmist does?
- What does it mean to me to know that God hears my cries for help?
- How can I encourage others to seek God's mercy and express gratitude?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, highlighting the psalmist's acknowledgment of God's attentiveness to prayer.
"Blessed be the Lord, for He has heard the voice of My prayer" [Psalms 28:6].Early Church Fathers on Psalms 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 28:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed [be] the Lord,.... Which must be understood, not as invoking nor as conferring a blessing on him, neither of which can be done by a creature; nor does he stand in need of any, he being
Read John Gill on Psalms 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed be the LORD, because he hath heard the voice of my supplications. Assurance follows prayer in God's appointed order. Blessed be the Lord, because he hath heard.
Read Robert Jamieson on Psalms 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe speaks of it as past, either because God had in part heard and answered him already, or because God assured him by his Spirit that he had heard and accepted his prayers, and would assuredly answer him in due time.
Read Matthew Poole on Psalms 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 28:6 Blessed [be] the LORD, because he hath heard the voice of my supplications.Ver. 6. Blessed be the Lord, because he hath heard, &c.] God will one day turn the prayers of his people into praises. David, Psalms 28:1, had said, Be not silent to me; here, Blessed be God, for he hath answered me. So Jehoshaphat had his Baca soon turned into Berachah, 2 Chronicles 20:18-19. See David’ s syllogism; and mark his conclusion, Psalms 66:18-20, not according to the rules of logic, but better.
Read John Trapp on Psalms 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) This burst of thanksgiving, breaking in on the poet’s prayer, has led to the supposition that an interval elapsed between the composition of the former part of the psalm and this verse, and that the writer takes up his pen to record the answer his supplications have received. Others regard the psalm as composed by the union of two distinct pieces. Others again treat Psalms 28:6 as an interpolation. It certainly seems discordant with the rhythm as well as with the sense of the rest.
Read Charles John Ellicott on Psalms 28 →CambridgeThe Cambridge Bible for Schools and Colleges6, 7. Thanksgiving succeeds to prayer. Are we to suppose that faith realises the answer to its prayer as already granted, and can give thanks accordingly? or that this conclusion was added by the Psalmist subsequently as a grateful memorial of his deliverance? Either alternative is possible; but here and in Psalms 31:21-24 we seem to have a record of actual deliverance, Psalms 6:8 ff. is somewhat different.
Read Cambridge on Psalms 28 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed be the Lord, because he hath heard the voice of my supplications - This is one of those passages which frequently occur in the Psalms, when there has been an earnest and anxious prayer
Read Albert Barnes on Psalms 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Blessed be the Lord—The psalm suddenly turns from prayer to praise. Because he hath heard—The answer of prayer is the ground of David’s rejoicing.
Read Daniel Denison Whedon on Psalms 28 →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
Blessed be the LORD, for He has heard my cry for mercy.
Blessed be Yahweh, because he has heard the voice of my petitions.
Blessed be the LORD, for He has heard my cry for mercy.
The Lord deserves praise, for he has heard my plea for mercy!
Tyndale line
Blessed be the LORD, because he hath heard the voice of my supplications.
Blessed be Jehovah, Because he hath heard the voice of my supplications.
Blessed be the LORD, because he hath heard the voice of my supplications.
Blessed be the LORD, because he hath heard the voice of my supplications.
Praised be the Lord, for he hath heard the voyce of my petitions.
Strictly literal
Blessed be Jehovah, for he hath heard the voice of my supplications.
Blessed [is] Jehovah, For He hath heard the voice of my supplications.
Blessed [is] YHWH, || For He has heard the voice of my supplications.
Blessed be the Lord, because he hath heard the voice of my supplications.
Blessed be Yahweh because he has heard the sound of my pleading!
From the Latin
And shall reduce them to pieces, as a calf of Libanus, and as the beloved son of unicorns.
Simplified
Praise the Lord! For he has heard my appeal for mercy!
May the Lord be praised, because he has given ear 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 agree closely on the wording of this verse, with all six words matching. This consistency highlights the reliability of the text across different traditions.
בָּר֥וּךְ יְהוָ֑ה כִּי־ שָׁ֝מַע ק֣וֹל תַּחֲנוּנָֽי׃
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.
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 28:6
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.
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
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)
N-proper — Noun properHNpt
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…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-ms — 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
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs