Psalms 6:3 — Word Study
WLCוְ֭נַפְשִׁי נִבְהֲלָ֣ה מְאֹ֑ד וְאַתָּ֥ה יְ֝הוָ֗ה עַד־ מָתָֽי׃
BSAis deeply distressedbâhal■ [sorely vexed, troubled, and dismayed, because of my weakness] LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וְ֭נַפְשִׁי | and self my | Conjunction, noun common feminine singular construct, suffix |
| נִבְהֲלָ֣ה | it is disturbed | Verb, Niphal, perfect third person feminine singular |
| מְאֹ֑ד | exceedingly | |
| וְאַתָּ֥ה | and you | Conjunction, pronoun |
| יְ֝הוָ֗ה | O Yahweh | Noun proper |
| עַד־ | until | Preposition |
| מָתָֽי׃ | when? | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My soul is deeply distressed. How long, O LORD, how long? |
| KJV | My soul is also sore vexed: but thou, O LORD, how long? |
| ASV | My soul also is sore troubled: And thou, O Jehovah, how long? |
| YLT | And my soul hath been troubled greatly, And Thou, O Jehovah, till when? |
| WEB | My soul is also in great anguish. But you, Yahweh—how long? |
| BBE | My soul is in bitter trouble; and you, O Lord, how long? |
Where they part company is נִבְהֲלָ֣ה — see How Translations Differ.
The main clause expresses the psalmist's condition, followed by an urgent question directed at God, emphasizing the emotional weight of the plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָפָא
verbכִּי
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 6:3
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 Mercy in Distressgenerated
Psalms 6:3 captures a moment of profound emotional turmoil, where the psalmist cries out to God in distress. This verse is part of a larger plea for mercy, where the psalmist acknowledges their frailty and seeks healing from the Lord, as seen in the preceding verses. The context reflects a deep reliance on God's compassion and a desire for relief from suffering, making it relatable to anyone experiencing hardship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:14 | I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me. |
| 2 | Psalm 31:9–10 | Be merciful to me, O LORD, for I am in distress; my eyes fail from sorrow, my soul and body as well. |
| 3 | Psalm 38:8 | I am numb and badly crushed; I groan in anguish of heart. |
| 4 | Psalm 42:5–11 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him for the salvation of His presence. |
| 5 | Psalm 77:2–3 | In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִבְהֲלָ֣ה, niv.ha.Lahgenerated
The verb נִבְהֲלָ֣ה (*nivhalah*) is a Niphal perfect form, indicating a state of being disturbed or alarmed. It conveys a sense of sudden agitation, often in response to distressing situations. This word captures the emotional state of the psalmist, who feels overwhelmed and in need of divine intervention.
In this verse, the psalmist uses this word to express the intensity of their distress, highlighting a moment of vulnerability. The choice of this verb underscores the urgency of the plea for help, reflecting a deep emotional and spiritual struggle.
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 finite verb נִבְהֲלָ֣ה governs the entire verse, with the subject being the psalmist's soul, and various phrases describing the state of distress and the direct address to God. The structure emphasizes the personal nature of the plea, with the main focus on the psalmist's emotional turmoil.
The arrangement of the words reflects a direct appeal to God, with the psalmist's condition foregrounded. The use of interrogative phrases such as מָתָֽי underscores the urgency of the request for divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates נִבְהֲלָ֣ה with ὅτι, which means 'because' or 'that'. This choice suggests a connection between the psalmist's distress and the acknowledgment of God's role in their suffering, indicating a deeper understanding of the relationship between human anguish and divine presence.
This translation reflects an interpretative angle that emphasizes the cause of the psalmist's emotional state, framing the distress as part of a larger dialogue with God.
In plain words — the whole versegenerated
Psalms 6:3 shows the psalmist in deep distress, crying out to God for help. The verse captures a moment of vulnerability, reflecting a plea for mercy and healing in times of trouble. This emotional cry resonates with anyone who has faced hardship and sought divine assistance.
Frequently Asked Questionsgenerated
It indicates a profound emotional and spiritual turmoil, where the psalmist feels overwhelmed and in need of God's help, reflecting a common human experience of distress.
This question expresses a sense of urgency and longing for relief, highlighting the psalmist's desire for immediate divine intervention in their suffering.
The psalmist's plea teaches us the importance of bringing our struggles to God, acknowledging our vulnerabilities, and seeking His mercy in times of distress.
This verse is similar to other psalms of lament, where the psalmist expresses anguish and seeks God's help, reflecting a pattern of turning to God in times of trouble.
Reflection Questionsgenerated
- In what areas of my life do I feel distressed, and how can I bring those to God?
- How do I respond when I feel overwhelmed, and what can I learn from the psalmist's example?
- What does it mean to trust God during times of trouble, as seen in this psalm?
- How can I support others who are experiencing distress, following the psalmist's model of seeking help?
The early church on this verse — how the Fathers read it
The early Church Fathers, like Augustine of Hippo, have commented on this verse, noting the psalmist's struggle and plea for divine assistance.
"And my soul is troubled exceedingly" [Psalms 6:3]. "And You, O Lord, how long?" Who does not see represented here a soul struggling with her diseases;Early Church Fathers on Psalms 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 6:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy soul is also sore vexed,.... Or "exceedingly troubled" (c), and even frightened and thrown into a consternation with indwelling sin, and on account of actual transgressions, and by reason of the
Read John Gill on Psalms 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy soul is also sore vexed: but thou, O LORD, how long? My soul is ... sore vexed - as well as my body, of which the "bones are vexed" (Psalms 6:2). Compare the transfer of the "sore vexed" to his enemies (Psalms 6:10). How long?
Read Robert Jamieson on Psalms 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy soul is also sore vexed; partly by sympathy with my body; and partly with the burden of my sins, and the sense of thine anger, and my own danger and misery. How long wilt thou suffer me to lie and languish in this condition? It is a figure called aposiopesis, very agreeable to men in pain or anguish, who use to cut their words short.
Read Matthew Poole on Psalms 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 6:3 My soul is also sore vexed: but thou, O LORD, how long?Ver. 3. My soul is also sore vexed] This was worse than all the rest. A light load to a raw shoulder is very grievous; a little water in a leaden vessel is heavy, so is a little outward grief to a laden soul. Hence Job so complaineth; and Jeremiah prayeth, Be not thou a terror unto me, O Lord; and then I much matter not what becomes of me. But thou, O Lord, how long] sc. Wilt thou stand off, and not haste to my help? This is plena affectus reticentia, an emphatic and affectionate aposiopesis, such as is ordinary with those that are in pain and durance.
Read John Trapp on Psalms 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) But thou, O Lord, how long?—Comp. Psalms 90:13. This is “belief in unbelief.” Domine quousque was Calvin’s motto. The most intense grief, it was said, could never extract from him another word. In its national form this faith amid despair is shown in Zechariah 1:12. (Comp Revelation 6:10.)
Read Charles John Ellicott on Psalms 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. How long?] How long shall I continue under this malady? How long will it be before thou speak peace to my troubled heart?
Read AdamClarke on Psalms 6 →CambridgeThe Cambridge Bible for Schools and Colleges3. Mind as well as body, the inner self as well as its outer organism, is dismayed. Our Lord appropriates these words, in view of His approaching Passion (John 12:27), using the Greek word (ταράσσειν) employed by the LXX. how long?] Cp. Psalms 90:13. How pregnant is the aposiopesis! How long wilt Thou be angry? How long wilt Thou hide Thy face and refuse to hear me? Cp. Psalms 13:1. It is recorded of Calvin in his last painful illness that he uttered no word of complaint unworthy of a Christian man; only raising his eyes to heaven he would say Usquequo Domine (Lord, how long?) for even when he was in health, this was a kind of watchword with him, in reference to the troubles of the brethren…
Read Cambridge on Psalms 6 →Albert Barnes1798–1870Barnes' Notes on the BibleMy soul is also sore vexed - The word “soul” here is used in the sense in which it is commonly with us, as denoting the mind. The idea is, that his sorrows were not merely those of the bodily frame.
Read Albert Barnes on Psalms 6 →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
My soul is deeply distressed. How long, O LORD, how long?
My soul is also in great anguish. But you, Yahweh—how long?
My soul is deeply distressed. How long, O LORD, how long?
I am absolutely terrified, and you, Lord – how long will this continue?
Tyndale line
My soul is also sore vexed: but thou, O LORD, how long?
My soul also is sore troubled: And thou, O Jehovah, how long?
My soul also is sore vexed: and thou, O LORD, how long?
My soul is also greatly disquieted: but thou, O LORD, how long?
My soule is also sore troubled: but Lord how long wilt thou delay?
Strictly literal
And my soul trembleth exceedingly: and thou, Jehovah, till how long?
And my soul hath been troubled greatly, And Thou, O Jehovah, till when?
And my soul has been troubled greatly, || And You, O YHWH, until when?
(6:4) And my soul is greatly terrified; but thou, O Lord, how long yet—?
My soul also is very troubled. But you, Yahweh—how long will this continue?
From the Latin
Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
Simplified
I'm shaking all over in fear. How long will it be, Lord, before you do something?
My soul is in bitter trouble; and you, O Lord, how long?
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 aligns closely with the Septuagint in this verse, with all seven words matched. The Dead Sea Scrolls show some restoration, but the core message of distress and plea for help remains consistent across witnesses, affirming the integrity of the text.
וְ֭נַפְשִׁי נִבְהֲלָ֣ה מְאֹ֑ד וְאַתָּ֥ה יְ֝הוָ֗ה עַד־ מָתָֽי׃
7 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.
[חנ׳ני] [יהוה] [כי] [אמלל] [אני] [רפא׳ני] [יהוה] [כי] [נבהלו] [עצמ׳י]
nothing on the leather here — 10 supplied entire by an editor.
חונ׳ני [יהוה] [כי] [אמלל] [אני] [רפא׳ני] [יהוה] [כי] [נבהלו] [עצמ׳י]
nothing on the leather here — 1 partly restored, 9 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 6:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person feminine singularHVNp3fs
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
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
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi