Psalms 3:4 — Word Study
WLCק֭וֹלִי אֶל־ יְהוָ֣ה אֶקְרָ֑א וַיַּֽעֲנֵ֨נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| ק֭וֹלִי | voice my | Noun common masculine singular construct, suffix |
| אֶל־ | to | Preposition |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֶקְרָ֑א | I called out | Verb, Qal, imperfect first person common singular |
| וַיַּֽעֲנֵ֨נִי | and he answered me | Verb qal sequential imperfect third person masculine singular, suffix |
| מֵהַ֖ר | from [the] mountain of | Preposition, noun common masculine singular construct |
| קָדְשׁ֣וֹ | holiness his | Noun common masculine singular construct, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To the LORD I cry aloud, and He answers me from His holy mountain. Selah |
| KJV | I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah. |
| ASV | I cry unto Jehovah with my voice, And he answereth me out of his holy hill. [Selah |
| YLT | My voice [is] unto Jehovah: I call: And He answereth me from his holy hill, Selah. |
| WEB | I cry to Yahweh with my voice, and he answers me out of his holy hill. Selah. |
| BBE | I send up a cry to the Lord with my voice, and he gives me an answer from his holy hill. (Selah.) |
Where they part company is in the rendering of ק֭וֹלִי — see How Translations Differ.
The main clause expresses the psalmist's direct appeal to God, with the subsequent phrases detailing the response and its source.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבַּעַד
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 3:4
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 Cry for Helpgenerated
Psalm 3:4 expresses the psalmist's earnest plea to the LORD during a time of distress. He acknowledges God’s power to respond from His holy mountain, a symbol of divine presence and authority. This verse highlights the intimate relationship between the believer and God, emphasizing trust in His ability to answer prayers amidst adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:2–5 | I cry out by day, O my God, but You do not answer, and by night, but I have no rest. |
| 2 | Psalm 34:6 | This poor man called out, and the LORD heard him; He saved him from all his troubles. |
| 3 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 4 | Psalm 66:17–19 | I cried out to Him with my mouth and praised Him with my tongue. |
| 5 | Psalm 86:3–4 | Be merciful to me, O Lord, for I call to You all day long. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ק֭וֹלִי, Ko.ligenerated
The word ק֭וֹלִי (qoli) means 'my voice' or 'my sound.' It is derived from the root meaning to call aloud, which indicates a strong vocal expression. In this context, it signifies the psalmist's urgent cry for help directed towards God.
As a noun in the construct state, it reflects a personal and intimate call, emphasizing the psalmist's reliance on God. The usage here is not just about sound; it conveys emotion and a plea for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cry aloud and answers me.
Sentence Structuregenerated
The main verb of the verse is אֶקְרָ֑א, I cry out, which governs the structure. It is followed by a prepositional phrase אֶל־יְהוָ֣ה (to the LORD), indicating the direction of the cry, and the subsequent clause וַיַּֽעֲנֵ֨נִי (and He answers me), which describes the response.
The arrangement emphasizes the urgency of the psalmist's plea and the assurance of God's answer, creating a direct connection between the act of calling and the divine response.
Septuagint Backgroundgenerated
In the Septuagint, the word for יְהוָ֣ה is rendered as κύριε (Lord), a common Greek term for God that conveys authority. This choice reflects the reverence and acknowledgment of God's sovereignty.
The translation captures the essence of the Hebrew text, maintaining the focus on the relationship between the psalmist and the divine.
In plain words — the whole versegenerated
Psalm 3:4 shows the psalmist crying out to the LORD for help, expressing his faith that God will answer him from His holy mountain. This verse highlights the psalmist's trust in God's ability to respond in times of trouble.
Frequently Asked Questionsgenerated
The phrase indicates a passionate and urgent call for help, reflecting the psalmist's distress and reliance on God.
The holy mountain symbolizes God's presence and authority, serving as a place from which He answers prayers.
Selah is a musical term indicating a moment for reflection, inviting the reader to contemplate the significance of the psalmist's cry and God's response.
This verse echoes themes found in other psalms where the psalmist calls out to God in distress and receives assurance of His presence and help.
Reflection Questionsgenerated
- In what situations have I cried out to God for help?
- How does understanding God's holiness affect my prayers?
- What does it mean to me that God answers from His holy mountain?
- How can I cultivate a deeper trust in God's responses to my cries?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, reflecting on the psalmist's faith and the significance of God's response from His holy mountain.
The preceding psalm calls to mind this mountain when it says, “I have installed my king on mount Zion, my holy mountain.” Christ was the one he was speaking of,Early Church Fathers on Psalms 3 →
It is the greatest faith that allows no hesitation for seeking the help of God for himself and that approaches with confidence of his demand.Early Church Fathers on Psalms 3 →
"With my voice have I cried unto the Lord" [Psalms 3:4]; that is, not with the voice of the body, which is drawn out with the sound of the reverberation of the air;Early Church Fathers on Psalms 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 3:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI cried unto the Lord with my voice,.... The experience which the psalmist had of being heard in prayer, was what gave great encouragement to his faith, as to his interest in God and salvation by
Read John Gill on Psalms 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
Read Robert Jamieson on Psalms 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith my voice; the witness of my faith and fervency of affections. Out of his holy hill; either out of heaven, so called : compare . Or rather, 2. Out of the hill of Zion, where God was especially present, the ark being there at this time; towards which the saints then used to direct their prayers, and from thence God heard and answered and blessed them, 134:3.
Read Matthew Poole on Psalms 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 3:4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.Ver. 4. I cried unto the Lord with my voice] I prayed aloud and lustily; I roused up myself, and wrestled with God: and this was the ground of his courage and confidence. So Esther, when she had fasted and prayed, put her life in her hands, and was fearless. So Christ, when, being in an agony, he had prayed more earnestly, went and met his enemies in the face; though before his soul was heavy to the death, and he began to be out of the world, as the word signifieth, Matthew 26:37, αδημονειν. And he heard me out of his holy hill] i.e. E suo sacrario et coelesti et terrestri, out of his heavenly and…
Read John Trapp on Psalms 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) With my voice.—That is, aloud. The verbs are present, expressing the habit of the royal psalmist.
Read Charles John Ellicott on Psalms 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I cried unto the Lord with my voice] He was exposed to much danger, and therefore he had need of fervour. He heard me] Notwithstanding my enemies said, and my friends feared, that there was no help for me in my God; yet he heard me out of his holy hill. Selah: mark this, and take encouragement from it. God never forsakes those who trust in him. He never shuts out the prayer of the distressed.
Read AdamClarke on Psalms 3 →CambridgeThe Cambridge Bible for Schools and Colleges4. An appeal to past experiences of answered prayer. ‘As often as I called,’—the imperfect tense in the Heb. denotes repeated action or habit—‘he answered me.’ Cp. Psalms 4:1; Psalms 91:15. out of his holy hill] Cp. Psalms 2:6. Zion, the seat of the Ark of the covenant, which was the symbol and pledge of Jehovah’s presence, is as it were the centre from which He exercises His earthly sovereignty. Cp. Psalms 14:7; Psalms 20:2; Amos 1:2. There is possibly a tacit reference to the sending back of the Ark (2 Samuel 15:25), which may have discouraged some of his followers. He would assure them that its absence does not diminish Jehovah’s power to help.
Read Cambridge on Psalms 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI cried unto the Lord - That is, in these troubles, as he had always done in affliction.
Read Albert Barnes on Psalms 3 →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
To the LORD I cry aloud, and He answers me from His holy mountain. Selah
I cry to Yahweh with my voice, and he answers me out of his holy hill. Selah.
To the LORD I cry aloud, and He answers me from His holy mountain. Selah
To the Lord I cried out, and he answered me from his holy hill. (Selah)
Tyndale line
I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
I cry unto Jehovah with my voice, And he answereth me out of his holy hill. [Selah
I cry unto the LORD with my voice, and he answereth me out of his holy hill. Selah
I cried to the LORD with my voice, and he heard me from his holy hill. Selah.
I did call vnto the Lord with my voyce, and he heard me out of his holy mountaine. Selah.
Strictly literal
With my voice will I call to Jehovah, and he will answer me from the hill of his holiness. Selah.
My voice [is] unto Jehovah: I call: And He answereth me from his holy hill, Selah.
My voice [is] to YHWH: I call and He answers me from His holy hill, Selah.
(3:5) With my voice I call unto the Lord, and he answereth me out of his holy mountain. Selah.
I lift up my voice to Yahweh, and he answers me from his holy hill. Selah
From the Latin
But thou, O Lord art my protector, my glory, and the lifter up of my head.
Simplified
I cry out to the Lord for help, and he answers me from his holy mountain. Selah.
I send up a cry to the Lord with my voice, and he gives me an answer from his holy hill. (Selah.)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with seven of the eight words matched. The differences in word order and articles in the Septuagint reflect its own grammatical structure but do not alter the fundamental meaning.
ק֭וֹלִי אֶל־ יְהוָ֣ה אֶקְרָ֑א וַיַּֽעֲנֵ֨נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃
7 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 3:4
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.
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/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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
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
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Hc/Vqw3ms/Sp1bs — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp1bs
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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.