Psalms 49:4 — Word Study
WLCאַטֶּ֣ה לְמָשָׁ֣ל אָזְנִ֑י אֶפְתַּ֥ח בְּ֝כִנּ֗וֹר חִידָתִֽי׃
BSAlippeh to speakdâbar wisdomchokmôwth meditationhâgûwth△ heartlêb understandingtâbûwn
| Greek | English | Parsing |
|---|---|---|
| אַטֶּ֣ה | I will incline | Verb, Hiphil, imperfect first person common singular |
| לְמָשָׁ֣ל | to a proverb | Preposition, noun common masculine singular absolute |
| אָזְנִ֑י | ear my | Noun common feminine singular construct, suffix |
| אֶפְתַּ֥ח | I will open | Verb, Qal, imperfect first person common singular |
| בְּ֝כִנּ֗וֹר | with a harp | Preposition, noun common masculine singular absolute |
| חִידָתִֽי׃ | riddle my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will incline my ear to a proverb; I will express my riddle with the harp: |
| KJV | I will incline mine ear to a parable: I will open my dark saying upon the harp. |
| ASV | I will incline mine ear to a parable: I will open my dark saying upon the harp. |
| YLT | I incline to a simile mine ear, I open with a harp my riddle: |
| WEB | I will incline my ear to a proverb. I will solve my riddle on the harp. |
| BBE | I will put my teaching into a story; I will make my dark sayings clear with music. |
Translations agree here, using variations of 'express' for חִידָתִי.
Two main clauses, each with a prepositional phrase, highlighting the psalmist's dual focus on listening and expressing wisdom.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפֶּה
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 49:4
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 — The Pursuit of Wisdom in Psalmsgenerated
Psalms 49:4 reflects the psalmist's intent to seek wisdom through proverbs and riddles, using music as a means of expression. This verse is part of a larger meditation on understanding and the nature of human folly, as seen in the surrounding verses. The psalmist emphasizes the importance of listening and contemplating profound truths, which is a recurring theme in the Wisdom Literature of the Bible.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:2 | I will open my mouth in parables; I will utter things hidden from the beginning, |
| 2 | Matthew 13:35 | So was fulfilled what was spoken through the prophet: “I will open My mouth in parables; I will utter things hidden since the foundation of the world.” |
| 3 | Numbers 23:7 | And Balaam lifted up an oracle, saying: “Balak brought me from Aram, the king of Moab from the mountains of the east. ‘Come,’ he said, ‘put a curse on Jacob for me; come and denounce Israel!’ |
| 4 | Ezekiel 20:49 | Then I said, “Ah, Lord GOD, they are saying of me, ‘Is he not just telling parables?’” |
| 5 | Matthew 13:11–15 | He replied, “The knowledge of the mysteries of the kingdom of heaven has been given to you, but not to them. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חִידָתִי, chi.da.Tigenerated
The word חִידָה (chiydah) means 'riddle' or 'perplexing question.' It often conveys complex ideas or challenges to one's understanding. The parsing as a feminine singular noun indicates it refers to a specific riddle or puzzle that the psalmist intends to express.
This term is derived from a root meaning 'to puzzle,' suggesting that the psalmist's riddle may contain deeper truths that require contemplation and insight. In this verse, it serves to highlight the depth of wisdom being sought and the method of its expression through music.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verbs אַטֶּ֣ה (I will incline) and אֶפְתַּ֥ח (I will open) governing the structure. The first clause indicates the act of listening, while the second emphasizes the act of expression.
The Hebrew word order places emphasis on the actions of inclining the ear and opening the riddle, suggesting a deliberate engagement with wisdom and understanding.
Septuagint Backgroundgenerated
In the Septuagint, the verb λαλήσει (lalēsei) is used for 'to express,' which carries a similar meaning to the Hebrew אֶפְתַּ֥ח. This choice indicates a focus on the act of speaking or articulating, aligning with the psalmist's intent to convey wisdom.
The translation reflects a consistent understanding of the psalmist's desire to communicate profound truths, though the Greek word choice may suggest a slightly different nuance in the expression of wisdom.
In plain words — the whole versegenerated
Psalms 49:4 shows the psalmist's commitment to listen carefully to wise sayings and express complex thoughts through music. This verse highlights the importance of seeking understanding and sharing it creatively, reflecting a common theme in biblical wisdom literature.
Frequently Asked Questionsgenerated
A proverb is a short, wise saying that conveys deeper truths and lessons, often using metaphors or comparisons.
Music serves as a powerful medium to convey emotions and complex ideas, making the wisdom more accessible and engaging.
Inclining the ear signifies a readiness to listen and learn, emphasizing the importance of being attentive to wisdom.
This verse reflects the broader theme of seeking wisdom and understanding in the Psalms, where the pursuit of knowledge is often intertwined with musical expression.
Reflection Questionsgenerated
- In what ways can I be more attentive to wisdom in my own life?
- How can music help me express complex thoughts or feelings?
- What are some proverbs that have impacted my understanding?
- How do I approach difficult questions or riddles in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on the themes of wisdom and expression in this verse, arguing from it to illustrate the role of divine inspiration in teaching.
The things that I teach, he says, from the Spirit, these I proclaim to you, saying nothing of my own, nothing human; but, since I have been listening to the propositions of the Spirit, who hands down in mystery to us the wisdom of God,Early Church Fathers on Psalms 49 →
The Lord opens up a theme or problem that has been closed when he finds an apt organ and a chosen instrument. Call it a harp. Such as this was Paul.Early Church Fathers on Psalms 49 →
One who is in a calm spirit sings psalms. Through psalms he opens teaching. Through tranquility of spirit he understands teaching.Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will incline mine ear to a parable,.... In which way of speaking the doctrines of the Gospel were delivered out by Christ, Matthew 13:3.
Read John Gill on Psalms 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will incline mine ear to a parable: I will open my dark saying upon the harp. I will incline mine ear to a parable - or 'similitude' [ maashaal (H4912)]: a sententiously expressed truth.
Read Robert Jamieson on Psalms 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will incline mine ear: this is another argument to persuade them to hearken to him: I will hearken what God by his Spirit speaks to me, and that and nothing else will I now speak to you; and therefore it is well worth your hearing. I also shall join with you in attending to it, that whilst I teach you, I myself may learn the same lesson. For as ministers now teach themselves whilst they teach others, so the holy prophets did ofttimes search into and study to find out the meaning of their own prophecies, as appears plainly from ,11. The phrase is thought to be taken from the musicians, who lay their ear close to the instrument when they tune it, and by their ear try how the voice and…
Read Matthew Poole on Psalms 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:4 I will incline mine ear to a parable: I will open my dark saying upon the harp.Ver. 4. I will incline mine ear to a parable] q.d. I desire you to do no more than I will do myself. I believed, therefore have I spoken; I have wrought my doctrine upon mine own affections first, and shall dig it out of mine own bosom for your benefit. It is a parable I must tell you, or a master sentence, yea, it is a mystery, a riddle, as the other word here signifieth. I will open my dark sayings] The doctrine of life eternal, and the judgment to come, here more clearly delivered than anywhere else almost in the Old Testament, is a mystery.
Read John Trapp on Psalms 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I will incline mine ear.—The psalmist first listens, that he may himself catch the inspiration which is to reach others through his song. It was an obvious metaphor in a nation to whom God’s voice was audible, as it was to Wordsworth, for whom nature had an audible voice: “The stars of midnight shall be dear To her; and she shall lend her earIn many a secret place, Where rivulets dance their wayward round, And beauty, born of murmuring sound, Shall pass into her face.” Parable.—Heb. mâshal, root idea, similitude. It is the term used of Balaam’s prophecies, and of the eloquent speeches of Job. Hence here proverb-song (Ewald), since the psalmist intends his composition for musical…
Read Charles John Ellicott on Psalms 49 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I will incline mine ear to a parable] This was the general method of conveying instruction among the Asiatics. They used much figure and metaphor to induce the reader to study deeply in order to find out the meaning. This had its use; it obliged men to think and reflect deeply; and thus in some measure taught them the use, government, and management of their minds. My dark saying upon the harp.] Music was sometimes used to soothe the animal spirits, and thus prepare the mind for the prophetic influx.
Read AdamClarke on Psalms 49 →
CambridgeThe Cambridge Bible for Schools and Colleges4. The poet receives by revelation what he desires to teach. He will bend his ear to listen to the voice of God before he ventures himself to speak to men. Mâshâl, rendered parable, means (1) primarily a comparison, (2) a proverb, as frequently involving a comparison, (3) a parable, as the extension of a proverb, (4) a poem, either contemptuous (Isaiah 14:4) or didactic, as here. Chîdâh, denotes (1) an enigma or riddle (Judges 14:12 f.; 1 Kings 10:1), (2) a parable or simile (Ezekiel 17:2), (3) any profound or obscure utterance, a problem, dark saying. Both words occur together in Psalms 78:2; Proverbs 1:6; Ezekiel 17:2. The prosperity of the godless was one of the great ‘enigmas of life’…
Read Cambridge on Psalms 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will incline mine ear to a parable - The phrase “I will incline mine ear” means that he would listen or attend to - as we incline our ear toward those whom we are anxious to hear, or in the
Read Albert Barnes on Psalms 49 →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 will incline my ear to a proverb; I will express my riddle with the harp:
I will incline my ear to a proverb. I will solve my riddle on the harp.
I will incline my ear to a proverb; I will express my riddle with the harp:
I will learn a song that imparts wisdom; I will then sing my insightful song to the accompaniment of a harp.
Tyndale line
I will incline mine ear to a parable: I will open my dark saying upon the harp.
I will incline mine ear to a parable: I will open my dark saying upon the harp.
I will incline mine ear to a parable: I will open my dark saying upon the harp.
I will incline my ear to a parable: I will open my dark saying upon the harp.
I will incline mine eare to a parable, and vtter my graue matter vpon the harpe.
Strictly literal
I will incline mine ear to a parable, I will open my riddle upon the harp.
I incline to a simile mine ear, I open with a harp my riddle:
I incline my ear to an allegory, || I open my riddle with a harp:
(49:5) I will incline my ear to a parable: I will open with the harp my riddle.
I will incline my ear to a parable; I will begin my parable with the harp.
From the Latin
He shall call heaven from above, and the earth, to judge his people.
Simplified
I pay attention to wise sayings; I answer hard questions to a tune on the harp.
I will put my teaching into a story; I will make my dark sayings clear with music.
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 presents the verse as אַטֶּ֣ה לְמָשָׁ֣ל אָזְנִ֑י אֶפְתַּ֥ח בְּ֝כִנּ֗וֹר חִידָתִֽי׃. The Septuagint matches four of the six words, indicating a strong correspondence between the two texts. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
אַטֶּ֣ה לְמָשָׁ֣ל אָזְנִ֑י אֶפְתַּ֥ח בְּ֝כִנּ֗וֹר חִידָתִֽי׃
4 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.
פ׳י ידבר חכמות [והגות] [לב׳י] [תבונות]
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 49:4
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.
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
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
prov'-erb (mashal, chidhah; parabole (Lu 4:23), paroimia (Joh 16:25,29)):
I. FOLK MEANING AND USE
1. The Primitive Sense
2. The Communal Origin
3. Animus of Proverbs
II. LITERARY DEVELOPMENT OF THE PROVERB
1. Discovery of Literary Value
2. The Differentiation
III. AS UNIT OF A STRAIN OF LITERATURE
1. From Detachment to Continuity
2. The Conception of Wisdom
3. In Later Times
By this term mainly, but sometimes by the term "parable" (e.g. Nu 23:7,18; 24:3,15; Job 27:1; 29:1), is translated the Hebrew word (mashal), which designates the formal unit or vehicle of didactic discourse. The mashal was an enunciation of truth, self-evident and self-illustrative, in some pointed or concentrated…
Proverb
A trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning “to be like,” “parable.” Rendered “proverb” in Isa. 14:4; Hab. 2:6; “dark saying” in Ps. 49:4, Num. 12:8. Ahab’s defiant words in answer to the insolent demands of Benhadad, “Let not him that girdeth on his harness boast himself as he that putteth it off,” is a well known instance of a proverbial saying (1 Kings 20:11).
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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
כִּנּוֹר (kinnor) refers to a lyre or harp, derived from a root meaning to twang. The term is consistently used across lexicons to denote this stringed musical instrument.
כִּנּוֹר n.m. lyre
base
H3658 כִּנּוֹר lyre
3658 kinnowr kin-nore'
from a unused root meaning to twang; a harp: -harp.
כִּנּוֹר (kin.nor) — lyre.
lyre, harp
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
harp.
See MUSIC.
Harp
(Heb. kinnor), the national instrument of the Hebrews. It was invented by Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2; 137:2).
In Solomon’s time harps were made of almug-trees (1 Kings 10:11, 12). In 1 Chr. 15:21 mention is made of “harps on the Sheminith;” Revised Version, “harps set to the Sheminith;” better perhaps “harps…
The harp was the national instrument of the Hebrews, and was well known throughout Asia. Moses assigns its invention to Jubal during the antediluvian period. (Genesis 4:21) Josephus records that the harp had ten strings, and that it was played on with the plectrum. Sometimes it was smaller having only eight strings, and was usually played with the fingers.
Hebrew KINNOR, the most ancient and common stringed instrument of the Jews, more properly translated lyre. It was light and portable, and was used on joyful occasions, whether sacred or not. It was invented by Jubal, Ge 4:21 31:27 1Ch 16:5 25:1-5 Ps 81:2. David was a proficient in its use, 1Sa 16:16,23 18:10. The instrument most nearly resembling our harp was the Hebrew NEBEL, translated, psaltery in the Old Testament, Ps 57:8 81:2 92:3 108:2. It had a general triangular shape, and seven to twelve strings, Ps 33:2 144:9. It was played with the hand or with a short…
חִידָה (chiydah) means 'riddle' or 'perplexing question.' It can refer to enigmatic sayings, dark utterances, or difficult questions, often used in a context of testing someone's wisdom, as seen in the story of the Queen of Sheba and Solomon. The word is derived from a root meaning 'to puzzle' and can also imply trickery or double-dealing.
חִידָה n.f. riddle, enigmatic, perplexing saying or question
riddle = dark, obscure utterance
riddle, enigma, to be guessed
perplexing questions by which queen of Sheba put Sol. to the test
skilled in double-dealing
base
H2420 חִידָה
2420 chiydah khee-daw'
from 2330; a puzzle, hence, a trick, conundrum, sententious
maxim:--dark saying (sentence, speech), hard question,
proverb, riddle.
see HEBREW for 02330
חִידָה (chi.dah) — riddle.
1) riddle, difficult question, parable, enigmatic saying or question, perplexing saying or question
1a) riddle (dark obscure utterance)
1b) riddle, enigma (to be guessed)
1c) perplexing questions (difficult)
1d) double dealing (with 'havin')
Aramaic equivalent: a.chi.dah (אֲחִידָה "riddle" H0280)
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
