Psalms 55:1 — Word Study
WLCהַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־ תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃
BSAFor the choirmasternâtsach With stringed instrumentsnᵉgîynâh A Maskilmaskîyl of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| הַאֲזִ֣ינָה | give ear to ! | Verb hiphil imperative second person masculine singular, suffix |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| תְּפִלָּתִ֑י | prayer my | Noun common feminine singular construct, suffix |
| וְאַל־ | and may not | Conjunction, particle |
| תִּ֝תְעַלַּ֗ם | you hide yourself | Verb, Hithpael, jussive second person masculine singular |
| מִתְּחִנָּתִֽי׃ | from supplication my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Listen to my prayer, O God, and do not ignore my plea. |
| KJV | Give ear to my prayer, O God; and hide not thyself from my supplication. |
| ASV | Give ear to my prayer, O God; And hide not thyself from my supplication. |
| YLT | To the Overseer with stringed instruments. — An instruction, by David. Give ear, O God, [to] my prayer, And hide not from my supplication. |
| WEB | Listen to my prayer, God. Don’t hide yourself from my supplication. |
| BBE | Give hearing to my prayer, O God; and let not your ear be shut against my request. |
The translations agree on the essential meaning of the verse, emphasizing the psalmist's plea for God's attention.
The sentence consists of a main clause followed by a subordinate clause, reflecting the urgency of the psalmist's request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH5956
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 55:1
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 Prayer for Deliverancegenerated
Psalm 55:1 is a plea for God to listen to the psalmist's prayer and not to ignore his supplication. The psalm continues with expressions of distress due to the pressures from enemies, highlighting the urgency and emotional weight of the request. This theme of seeking divine attention in times of trouble is prevalent throughout the Psalms, as seen in other passages like Psalm 6:1 and Psalm 54:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 2 | Psalm 54:1 | Save me, O God, by Your name, and vindicate me by Your might! |
| 3 | Psalm 5:1 | Give ear to my words, O LORD; consider my groaning. |
| 4 | Psalm 17:1 | Hear, O LORD, my righteous plea; listen to my cry. Give ear to my prayer— it comes from lips free of deceit. |
| 5 | Psalm 64:1 | Hear, O God, my voice of complaint; preserve my life from dread of the enemy. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הַאֲזִ֣ינָה, ha.'a.Zi.nahgenerated
The verb הַאֲזִינָה (ha'azinah) is a hiphil imperative form, conveying a command to listen attentively or to give ear. It is derived from the root אָזַן (azan), which means to listen or hear, often implying obedience. This word emphasizes the act of listening as an active engagement, particularly in the context of prayer.
In this verse, the psalmist is urging God to pay attention to his prayer, indicating a sense of urgency and desperation. The use of the imperative form highlights the psalmist's expectation that God will indeed listen and respond.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, serving as the baseline for comparison.
Sentence Structuregenerated
The main verb הַאֲזִינָה, give ear, governs the entire verse, establishing the psalmist's request. The structure includes a direct address to God and two clauses that elaborate on the psalmist's prayer and plea.
The order of the Hebrew words emphasizes the urgency of the request, placing the imperative first and framing the plea as a direct appeal to God.
Septuagint Backgroundgenerated
The Septuagint translates הַאֲזִינָה as εἰς (eis), indicating a directional listening, as if the psalmist is urging God to turn His attention towards him. This choice highlights the relational aspect of prayer, suggesting a desire for God to be present and responsive.
The choice of συνέσεως for תְּפִלָּתִ֑י emphasizes the communal aspect of prayer, as it can imply a gathering of thoughts or intentions before God.
In plain words — the whole versegenerated
Psalm 55:1 is a heartfelt prayer where the psalmist asks God to listen and not ignore his plea. This verse sets the stage for the psalm's themes of distress and the need for divine intervention.
Frequently Asked Questionsgenerated
The psalmist is expressing a deep need for God's attention to his troubles, indicating that he feels vulnerable and in need of help.
The fear of divine silence often reflects the psalmist's feelings of abandonment or desperation in the face of overwhelming circumstances.
The term 'prayer' signifies a formal request for help, highlighting the importance of communication with God during times of distress.
This verse connects with many other psalms where the authors cry out to God for help, showing a common theme of seeking divine assistance in difficult times.
Reflection Questionsgenerated
- How do I approach God in prayer when I feel overwhelmed?
- What are some specific areas in my life where I need to ask for God's attention?
- In what ways can I remind myself of God's willingness to listen to my prayers?
- How can I support others who are struggling to feel heard by God?
The early church on this verse — how the Fathers read it
The verse is quoted by Augustine of Hippo in his exposition, illustrating its significance in early Christian thought.
"Hear Thou, O God, my entreaty, and despise not my prayer: give heed unto me, and hearken unto me" [Psalms 55:1].Early Church Fathers on Psalms 55 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive ear to my prayer, O God,.... Which was for that which is just and right, and equitable to be given, as the word (n) used signifies; being promised in the covenant of grace, ratified and
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive ear to my prayer, O God; and hide not thyself from my supplication.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 55 THE This Psalm was certainly composed by David, when he was greatly distressed and persecuted, either by Saul, or rather by Absalom, and betrayed by some pretended or former friend. David, being surrounded and surprised with danger and distress, complaineth to God, , prayeth for the frustrating the practice of his cruel and false enemies, , and strengtheneth himself with God’ s protection, , and his enemies’ utter destruction, . Turn not away thy face and ear, as one resolved not to hear nor help.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:1 « To the chief Musician on Neginoth, Maschil, [A Psalm] of David. » Give ear to my prayer, O God; and hide not thyself from my supplication.A Psalm of David] Whether made upon occasion of his flight from Keilah, 1 Samuel 23:2, or from Absalom, 2 Samuel 15:16. Idem est argumentum, et idem usus huius Psalmi atque, superioris, saith Beza; this and the former psalm are of the same argument and for the same use. It is most probable that this psalm was written when Absalom was up, and Hushai related unto Zadock the troubled state of the city, 2 Samuel 17:15, with which compare Psalms 55:9-11 of this psalm. For thereupon David, put into a great perturbation, as Psalms 55:4-5, wished…
Read John Trapp on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LV David, in great danger and distress from the implacable malice of his enemies, calls on God for mercy, 1-5; wishes he had the wings of a dove, that he might flee away, and be at rest, 6-8; prays against his enemies, and describes their wickedness, 9-11; speaks of a false friend, who had been the principal cause of all his distresses, 12-14; again prays against his enemies, 15; expresses his confidence in God, 16-18; gives a farther description of the deceitful friend, 19-21; encourages himself in the Lord, and foretells the destruction of his foes, 22, 23. NOTES ON PSALM LV The title, "To the chief Musician upon Neginoth, A Psalm of David, giving instruction." This is the same as…
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges1–3 a. The Psalmist’s passionate appeal to God for a hearing in his distress. 1. Give ear &c.] Cp. Psalms 54:2. hide not thyself] As the unmerciful man turns away from misfortune and suffering which he does not want to relieve (Deuteronomy 22:1; Deuteronomy 22:3-4; Isaiah 58:7); or as though my prayer were the prayer of a hypocrite (Isaiah 1:15). Cp. Psalms 10:1; Lamentations 3:56.
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleGive ear to my prayer - See the notes at Psalms 5:1; Psalms 17:6. This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God would not turn away from him in his troubles.
Read Albert Barnes on Psalms 55 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Give ear… hide not thyself—Strong, anthropomorphic words. His urgent cause requires instant personal attention and public action.
Read Daniel Denison Whedon on Psalms 55 →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
Listen to my prayer, O God, and do not ignore my plea.
Listen to my prayer, God. Don’t hide yourself from my supplication.
For the choirmaster. With stringed instruments. A Maskil of David. Listen to my prayer, O God, and do not ignore my plea.
Listen, O God, to my prayer! Do not ignore my appeal for mercy!
Tyndale line
Give ear to my prayer, O God; and hide not thyself from my supplication.
Give ear to my prayer, O God; And hide not thyself from my supplication.
Give ear to my prayer, O God; and hide not thyself from my supplication.
To the chief Musician on Neginoth, Maschil, A Psalm of David. Give ear to my prayer, O God; and hide not thyself from my supplication.
To him that excelleth on Neginoth. A Psalme of David to give instruction. Heare my prayer, O God, and hide not thy selfe from my supplication.
Strictly literal
Give ear to my prayer, O God; and hide not thyself from my supplication.
To the Overseer with stringed instruments. — An instruction, by David. Give ear, O God, [to] my prayer, And hide not from my supplication.
TO THE OVERSEER. WITH STRINGED INSTRUMENTS. AN INSTRUCTION OF DAVID. Give ear, O God, [to] my prayer, || And do not hide from my supplication.
“To the chief musician on Neginoth, a Maskil of David.” (55:2) Give ear, O God, to my prayer, and hide not thyself from my supplication.
Give ear to my prayer, God; and do not hide yourself from my plea.
From the Latin
Unto the end, for a people that is removed at a distance from the sanctuary for David, for an inscription of a title (or pillar) when the Philistines held him in Geth.
Simplified
God, please hear my prayer; don't ignore my cry for help!
Give hearing to my prayer, O God; and let not your ear be shut against my request.
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 reads: הַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־ תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃. The Septuagint aligns closely with the MT in meaning, though the word order differs, reflecting its own syntactical structure.
הַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־ תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃
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.
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 55:1
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.
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).
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
עָלַם (alam) is a Hebrew verb meaning to conceal or hide. It covers various forms, including being hidden, hiding oneself, and the act of concealing something. The entries indicate its use in different grammatical stems, such as Qal, Niphal, Hiphil, and Hithpael, which express nuances of secrecy and concealment.
[עָלַם] vb. conceal
Qal as subst. our secret, i.e. hidden sin
Niph. be concealed
Hiph. conceal, hide
Hithp. and thou hide thyself completely from them (utterly neglect to aid)
base
H5956 [עָלַם] conceal
5956 `alam aw-lam'
a primitive root; to veil from sight, i.e. conceal (literally
or figuratively):--X any ways, blind, dissembler, hide
(self), secret (thing).
עָלַם (a.lam) — to conceal.
1) to conceal, hide, be hidden, be concealed, be secret
1a) (Qal) secret (participle)
1b) (Niphal)
1b1) to be concealed
1b2) concealed, dissembler (participle)
1c) (Hiphil) to conceal, hide
1d) (Hithpael) to hide oneself
HVtj2ms — Verb · Hithpael · jussive second person masculine singularHVtj2ms
תְּחִנָּה (tchinnah) refers to a type of supplication or request for favor, emphasizing graciousness and entreaty. It is built from the root associated with grace and has a range that includes both favor and the act of supplication. The entries consistently highlight its meaning without significant disagreement.
תְּחִנָּה n.f. favour, supplication for favour
base
H8467 תְּחִנָּה favour, supplication for favour
8467 tchinnah tekh-in-naw'
from 2603; graciousness; causatively, entreaty:--favour,
grace, supplication.
see HEBREW for 02603
תְּחִנָּה (te.chin.nah) — supplication.
1) favour, supplication, supplication for favour
1a) favour
1b) supplication for favour
HR/Ncfsc/Sp1bs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs