Psalms 55:17 — Word Study
WLCעֶ֤רֶב וָבֹ֣קֶר וְ֭צָהֳרַיִם אָשִׂ֣יחָה וְאֶהֱמֶ֑ה וַיִּשְׁמַ֥ע קוֹלִֽי׃
BSAIʼănîy to(wards)ʼêl Godʼĕlôhîym to callqârâʼ The LordYᵉhôvâh to saveyâshaʻ
| Greek | English | Parsing |
|---|---|---|
| עֶ֤רֶב | evening | Noun common, masculine singular absolute |
| וָבֹ֣קֶר | and morning | Conjunction, noun common masculine singular absolute |
| וְ֭צָהֳרַיִם | and noon | Conjunction, noun common masculine dual absolute |
| אָשִׂ֣יחָה | I will complain | Verb, Qal, infinitive construct first person common singular |
| וְאֶהֱמֶ֑ה | and I may murmur | Conjunction, verb qal first person common singular |
| וַיִּשְׁמַ֥ע | and he heard | Verb, Qal, sequential imperfect third person masculine singular |
| קוֹלִֽי׃ | voice my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Morning, noon, and night, I cry out in distress, and He hears my voice. |
| KJV | Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. |
| ASV | Evening, and morning, and at noonday, will I complain, and moan; And he will hear my voice. |
| YLT | Evening, and morning, and noon, I meditate, and make a noise, and He heareth my voice, |
| WEB | Evening, morning, and at noon, I will cry out in distress. He will hear my voice. |
| BBE | In the evening and in the morning and in the middle of the day I will make my prayer with sounds of grief; and my voice will come to his ears. |
The translations agree on the core message of the psalmist's cries and God's attentiveness.
The verse consists of a main clause with two phrases providing context for the psalmist's cries and God's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 55:17
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 in Distressgenerated
Psalm 55:17 expresses the psalmist's heartfelt cries to God during times of distress. He emphasizes the importance of prayer at different times of the day — morning, noon, and night — highlighting a continuous dependence on God's listening ear. This verse reflects a common theme in the Psalms, where the faithful seek God's help and assurance in moments of trouble, as seen in Psalm 5:2-3 and Daniel 6:10-13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:2–3 | Attend to the sound of my cry, my King and my God, for to You I pray. |
| 2 | Psalm 119:62–147 | At midnight I rise to give You thanks for Your righteous judgments. |
| 3 | Daniel 6:10–13 | Now when Daniel learned that the document had been signed, he went into his house, where the windows of his upper room opened toward Jerusalem, and three times a day he got down on his knees, prayed, and gave thanks to his God, just as he had done before. |
| 4 | Mark 1:35 | Early in the morning, while it was still dark, Jesus got up and slipped out to a solitary place to pray. |
| 5 | Mark 6:46–48 | After bidding them farewell, He went up on the mountain to pray. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אָשִׂ֣יחָה, 'a.Si.chahgenerated
The Hebrew word שִׂיחַ (siyach) is a verb that means to muse, complain, or converse. It encompasses a range of actions, from deep thought to vocal expression. In this context, it indicates the psalmist's earnest communication with God, reflecting his emotional state and desire for divine intervention.
The structure of the verb suggests an ongoing action, emphasizing the psalmist's persistent cries for help. This word captures the essence of lament, where the speaker articulates his struggles and seeks solace through prayer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the translation aligns closely with the original Hebrew.
Sentence Structuregenerated
The verse is structured around three main clauses, with the finite verb וַיִּשְׁמַ֥ע, and He heard, serving as the anchor. The psalmist's actions of crying out are introduced in the first part, followed by the assurance that God listens.
The Hebrew word order places emphasis on the times of day — morning, noon, and night — highlighting the psalmist's continual state of prayer and reliance on God.
Septuagint Backgroundgenerated
The Septuagint translates the verse with the Greek word ἐγὼ (egō), which means 'I.' This choice emphasizes the personal nature of the psalmist's lament and his direct appeal to God.
While the Septuagint's wording differs from the Hebrew, it retains the core message of the psalmist's distress and God's attentiveness, reflecting a similar understanding of the text.
In plain words — the whole versegenerated
Psalm 55:17 shows the psalmist crying out to God in distress at morning, noon, and night. He believes that God hears his voice, emphasizing the importance of prayer and God's attentiveness to his needs.
Frequently Asked Questionsgenerated
The psalmist emphasizes his constant need for God's help, showing that he turns to God in prayer at all times, reflecting a deep reliance on divine support.
This verse highlights the psalmist's persistent communication with God, a common theme in the Psalms where individuals express their struggles and seek God's intervention.
The psalmist's example encourages believers to bring their concerns and distress to God regularly, trusting that He hears and responds.
Knowing that God listens to our prayers can provide comfort and confidence, encouraging us to be open and honest in our communication with Him.
Reflection Questionsgenerated
- In what areas of my life do I need to cry out to God for help?
- How can I incorporate regular prayer into my daily routine, like the psalmist?
- What does it mean to me that God hears my voice when I pray?
- How can I support others in their times of distress, following the example of the psalmist?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEvening, and morning, and at noon, will I pray,.... These being the stated times of prayer with the Jews, and which continued to later ages, Daniel 6:10.
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for me, I will call upon God; and the LORD shall save me. -Third strophe. His confident hope, resting upon the grounds stated in the previous prayer. Verse 16,17.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe three stated times of prayer amongst the Jews. See 10:3,9,30.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.Ver. 17. Evening, and morning, and at noon, will I pray] So Daniel prayed three times a day, Daniel 6:10; and in the temple they prayed at the third, sixth, and ninth hour of the day. The saints set themselves certain hours to pray in (besides extraordinary occasions putting them upon that daily sacrifice), the better to arouse their spirits, and to keep constant intercourse with God. Papists have their set times; and Mahometans, whatever occasion they have, either by profit or pleasure, to divert them, will pray five times every day. This they do by form and custom, not by conscience…
Read John Trapp on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Evening, and morning, and at noon, will I pray] This was the custom of the pious Hebrews. See Daniel 6:10. The Hebrews began their day in the evening, and hence David mentions the evening first. The rabbins say, Men should pray three times each day, because the day changes three times. This was observed in the primitive Church; but the times, in different places, were various. The old Psalter gives this a curious turn: "At even I sall tel his louing (praise) what tim Crist was on the Crosse: and at morn I sall schew his louing, what tim he ros fra dede. And sua he sall here my voyce at mid day, that is sitand at the right hand of his fader, wheder he stegh (ascended) at mid day."
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges17. Evening, and morning, and at noon] Evening stands first because the day began at sunset. A reference to stated hours of prayer (cp. Daniel 6:10; Acts 10:9; Acts 10:30) is hardly to be found in so natural an expression for “continuing stedfastly in prayer.” will I pray, and cry aloud] R.V., will I complain and moan. Cp. Psalms 55:2. and he shall hear] By an idiom which cannot be translated, the Psalmist speaks of this hearing as a present fact. So in Psalms 55:18 he uses the ‘perfect of certainty,’ He hath redeemed, for the context makes it clear that deliverance has not actually reached him. In peace denotes the result: delivered me and placed me in safety. from the battle that was…
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleEvening, and morning, and at noon, will I pray - In another place Psalms 119:164 the psalmist says that he engaged in acts of devotion seven times in a day. Daniel prayed three times a day, Daniel 6:10.
Read Albert Barnes on Psalms 55 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Evening, and morning, and at noon—Either at so many stated times, as Daniel 6:10, or poetically for continual prayer, as Psalms 88:1; Ephesians 6:18
Read Daniel Denison Whedon on Psalms 55 →The verse in English, compared — 16 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
Morning, noon, and night, I cry out in distress, and He hears my voice.
Evening, morning, and at noon, I will cry out in distress. He will hear my voice.
Morning, noon, and night, I cry out in distress, and He hears my voice.
During the evening, morning, and noontime I will lament and moan, and he will hear me.
Tyndale line
Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.
Evening, and morning, and at noonday, will I complain, and moan; And he will hear my voice.
Evening, and morning, and at noonday, will I complain, and moan: and he shall hear my voice.
Evening, and morning, and at noon, will I pray, and cry aloud: and he will hear my voice.
Euening and morning, and at noone will I pray, and make a noyse, and he wil heare my voice.
Strictly literal
Evening, and morning, and at noon, will I pray and moan aloud; and he will hear my voice.
Evening, and morning, and noon, I meditate, and make a noise, and He heareth my voice,
Evening, and morning, and noon, || I meditate, and make a noise, and He hears my voice,
(55:18) At evening and morning and noon will I make my complaint and moan: and he heareth my voice.—
In the evening, morning and at noonday I complain and moan; he will hear my voice.
Simplified
I weep and groan morning, noon, and night, and he listens to me.
In the evening and in the morning and in the middle of the day I will make my prayer with sounds of grief; and my voice will come to his ears.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement on the core elements of this verse, with four of the seven words matched. This indicates a consistent understanding of the psalmist's plea across these ancient texts.
עֶ֤רֶב וָבֹ֣קֶר וְ֭צָהֳרַיִם אָשִׂ֣יחָה וְאֶהֱמֶ֑ה וַיִּשְׁמַ֥ע קוֹלִֽי׃
4 of the 7 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 55:17
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.
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
The Hebrew word צֹ֫הַר (tsohar) primarily means 'midday' or 'noon,' referring to a specific time of day. It also has a secondary meaning related to 'roof,' though this interpretation is uncertain. The entries indicate that it is derived from a root meaning 'light,' suggesting a connection to brightness.
ref
H6672a צֹ֫הַר only pl., midday, noon H6672b צֹ֫הַר prob. roof
6672 tsohar tso'-har
from 6671; a light (i.e. window): dual double light, i.e.
noon:--midday, noon(-day, -tide), window.
see HEBREW for 06671
צֹ֫הַר (tso.har) — midday.
1) noon, midday
1a) noon (as specific time of day)
1b) noon (in simile as bright of happiness, blessing)
צֹ֫הַר (tso.har) — roof.
2) roof
2a) meaning uncertain
HC/Ncmda — Conjunction · noun common masculine dual absoluteHC/Ncmda
שִׂיחַ (siyach) is a Hebrew verb meaning to muse or complain, encompassing a range of actions such as talking, singing, and meditating. It can imply conversing with oneself or aloud, and includes nuances of pondering and declaring thoughts. The entries consistently highlight its use in contexts of communication and reflection.
שִׂיחַ vb. denom. muse, complain, poet. talk (of)
Qal
complain
muse
talk (about), sing (of)
talk (with)
Pôl‛el meditate, consider
base
H7878 שִׂיחַ vb. denom. muse, complain, poet. talk of
7878 siyach see'-akh
a primitive root; to ponder, i.e. (by implication) converse
(with oneself, and hence, aloud) or (transitively) utter:--
commune, complain, declare, meditate, muse, pray, speak, talk
(with).
שִׂיחַ (si.ach) — to muse.
1) to put forth, mediate, muse, commune, speak, complain, ponder, sing
1a) (Qal)
1a1) to complain
1a2) to muse, meditate upon, study, ponder
1a3) to talk, sing, speak
1b) (Polel) to meditate, consider, put forth thoughts
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
HC/Vqu1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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