Psalms 6:5 — Word Study
WLCכִּ֤י אֵ֣ין בַּמָּ֣וֶת זִכְרֶ֑ךָ בִּ֝שְׁא֗וֹל מִ֣י יֽוֹדֶה־ לָּֽךְ׃
BSAto returnshûwb The LordYᵉhôvâh to rescuechâlats soulnephesh to saveyâshaʻ becausemaʻan kindnesschêçêd
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| בַּמָּ֣וֶת | in death | Preposition, noun common masculine singular absolute |
| זִכְרֶ֑ךָ | [is] remembrance of you | Noun common masculine singular construct, suffix |
| בִּ֝שְׁא֗וֹל | in Sheol | Preposition, noun common both singular absolute |
| מִ֣י | who? | Pronoun |
| יֽוֹדֶה־ | will he give thanks | Verb, Hiphil, imperfect third person masculine singular |
| לָּֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For there is no mention of You in death; who can praise You from Sheol? |
| KJV | For in death there is no remembrance of thee: in the grave who shall give thee thanks? |
| ASV | For in death there is no remembrance of thee: In Sheol who shall give thee thanks? |
| YLT | For there is not in death Thy memorial, In Sheol, who doth give thanks to Thee? |
| WEB | For in death there is no memory of you. In Sheol, who shall give you thanks? |
| BBE | For in death there is no memory of you; in the underworld who will give you praise? |
Where they part company is in the rendering of יֽוֹדֶה — see How Translations Differ.
The sentence consists of one main clause followed by an interrogative phrase, emphasizing the psalmist's lament and questioning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbלְמַעַן
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 6:5
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 Lament for Deliverancegenerated
Psalm 6:5 expresses the psalmist's despair over the silence of death, where God's name cannot be remembered or praised. This verse is part of a larger lament where the psalmist pleads for deliverance from suffering and expresses the pain of separation from God. The surrounding verses, such as Psalm 6:4 and Psalm 6:6, highlight the urgency of the psalmist's plea for help and the emotional weight of grief.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 30:9 | “What gain is there in my bloodshed, in my descent to the Pit? Will the dust praise You? Will it proclaim Your faithfulness? |
| 2 | Psalm 88:10–12 | Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah |
| 3 | Psalm 115:17 | It is not the dead who praise the LORD, nor any who descend into silence. |
| 4 | Psalm 118:17 | I will not die, but I will live and proclaim what the LORD has done. |
| 5 | Isaiah 38:18–19 | For Sheol cannot thank You; Death cannot praise You. Those who descend to the Pit cannot hope for Your faithfulness. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֵ֣ין, 'eingenerated
The word אֵ֣ין ('ein) means 'nothing' or 'not,' indicating the absence of something. In this verse, it emphasizes that there is no mention of God in death, highlighting the bleakness of Sheol, where the dead reside.
This word is a noun in the construct state, suggesting a strong negation. It serves to underscore the psalmist's feeling of hopelessness regarding the ability to remember or praise God after death.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that there is no mention of God in death.
Sentence Structuregenerated
The finite verb יֽוֹדֶה (yodeh), meaning 'will he give thanks,' governs the main clause. It is preceded by a subject מִ֣י (mi), meaning 'who?', and a predicate אֵ֣ין ('ein), meaning 'there is not.' The structure emphasizes the psalmist's questioning of who can praise God from Sheol.
The order of the words places the emphasis on the negation of remembrance and the inquiry about praise, reflecting the psalmist's deep concern over the silence of death.
Septuagint Backgroundgenerated
The Septuagint translates אֵ֣ין as ἐπίστρεψον, suggesting a focus on turning back or returning, which may indicate a desire for revival or restoration. This translation reflects a broader interpretation of the psalmist's plea for life and remembrance.
The choice of words in the Septuagint emphasizes the urgency of the psalmist's request, aligning with the themes of lament and hope for deliverance.
In plain words — the whole versegenerated
Psalm 6:5 expresses the psalmist's feeling that in death, there is no remembrance of God, raising the question of who can praise Him from Sheol. This verse is part of a larger lament where the psalmist pleads for God's help in a time of distress.
Frequently Asked Questionsgenerated
It indicates that in the state of death, there is a lack of ability to remember or praise God, highlighting the separation that death brings.
The question underscores the despair of the psalmist, emphasizing the belief that the dead cannot offer praise or remembrance of God.
Sheol is the Hebrew term for the underworld or grave, a place where the dead reside, often associated with silence and separation from God.
This verse encapsulates the feelings of hopelessness and despair in lament, as the psalmist expresses a deep longing for God's presence amidst suffering and death.
Reflection Questionsgenerated
- In what ways do I experience a sense of separation from God in difficult times?
- How can I remember and praise God in my life today, despite challenges?
- What does this verse teach me about the nature of death and remembrance?
- How can I offer comfort to others who may feel distant from God in their struggles?
The early church on this verse — how the Fathers read it
The early church Fathers reflect on the themes of remembrance and lament in this verse. Their quotations highlight the spiritual significance of remembering God in life and death.
The saints are not only mindful of God as they hold on to this life but even more so when they are separated from this perishable body.Early Church Fathers on Psalms 6 →
It is better to be punished and cleansed now than to be transmitted to the torment to come, when it is the time of chastisement, not of cleansing.Early Church Fathers on Psalms 6 →
For he who has made the inheritance known has also mentioned the octave, which becomes both the boundary of the present time and the beginning of the age to come.Early Church Fathers on Psalms 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 6:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor in death [there is] no remembrance of thee,.... Of the goodness, truth, power, and faithfulness of God; no notice can be taken nor mention, made either of the perfections or works of God, whether
Read John Gill on Psalms 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor in death there is no remembrance of thee: in the grave who shall give thee thanks? In death there is no remembrance of thee , [ zikrekaa (H2143)] - 'memorial of thee' (as in Psalms 9:6).
Read Robert Jamieson on Psalms 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn death; amongst the dead; or in the grave, as it follows. There is no remembrance of thee; to wit, by me David, consisting both of soul and body; and no such remembrance, to wit, in way of thankfulness and praise, as the next clause of the verse limits and explains it; which he might fear would be true, not only because he should not have occasion to praise God for this deliverance, but also because he was in grievous agonies of conscience, and under terrors of God’ s wrath, and his eternal damnation; which being oft incident to the saints of God under the New Testament, it is not strange if it were so also under the Old Testament. Besides he speaks of the remembrance or celebration of…
Read Matthew Poole on Psalms 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 6:5 For in death [there is] no remembrance of thee: in the grave who shall give thee thanks?Ver. 5. For in death there is no remembrance of thee] Some heathens were of the opinion that when a man died all died with him; neither was there any further sense of wealth or woe for ever. Socrates doubted, but Aristotle affirmed it to be so, for aught he knew, ουδενετιτωτεθνεωτιδοκειουτεαγαθον, ουτεκακονειναι (Ethic. 1.3, c. 9). Eusebius and Augustine make mention of certain Arabian heretics, who held that the soul died with the body, and so remained dead to the last day, and then they revived with the resurrection of the body. This was long since exploded as a foul error, contrary to that…
Read John Trapp on Psalms 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For in death.—As in Psalms 30:9, the sufferer urges as a further reason for Divine aid the loss Jehovah would suffer by the cessation of his praise. The Israelite’s natural dread of death was intensified by the thought that the grave separated him from all the privileges of the covenant with God. (Comp. Isaiah 38:18.) There can be neither remembrance of His past mercies there, nor confession of His greatness. The word translated grave, in exact parallelism with death, is sheôl, or underworld, in the early conception merely a vast sepulchral cave, closed as rock-tombs usually were by gates of stone or iron (Isaiah 38:10; Job 17:16). The derivation of the word is disputed, but the primary…
Read Charles John Ellicott on Psalms 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. In death there is no remembrance of thee] Man is to glorify thee on earth. The end for which he was born cannot be accomplished in the grave; heal my body, and heal my soul, that I may be rendered capable of loving and serving thee here below. A dead body in the grave can do no good to men, nor bring any glory to thy name!
Read AdamClarke on Psalms 6 →CambridgeThe Cambridge Bible for Schools and Colleges5. A further plea. There can be no gain in his death. Nay, Jehovah will be the loser by it. For man is created to praise God, and God delights in his praise. But in the state to which man passes at death, he can no longer gratefully call to mind His goodness (Psalms 145:7), or celebrate His praise. Here, as in Psalms 30:9, Psalms 88:10-12, Psalms 115:17 (cp. Isaiah 38:18 ff.; the Book of Job; Ecclesiastes 9:5; Ecclesiastes 6:10); we meet with that dreary despairing view of the state after death, which the Hebrews shared with the rest of the ancient world. They did not look forward to annihilation, but to a dreamy, shadowy, existence which did not deserve the name of life. The dead, they…
Read Cambridge on Psalms 6 →Albert Barnes1798–1870Barnes' Notes on the BibleFor in death - In the state of the dead; in the grave. There is no remembrance of thee - They who are dead do not remember thee or think of thee.
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
For there is no mention of You in death; who can praise You from Sheol?
For in death there is no memory of you. In Sheol, who shall give you thanks?
For there is no mention of You in death; who can praise You from Sheol?
For no one remembers you in the realm of death, In Sheol who gives you thanks?
Tyndale line
For in death there is no remembrance of thee: in the grave who shall give thee thanks?
For in death there is no remembrance of thee: In Sheol who shall give thee thanks?
For in death there is no remembrance of thee: in Sheol who shall give thee thanks?
For in death there is no remembrance of thee: in the grave who will give thee thanks?
For in death there is no remembrance of thee: in the graue who shall prayse thee?
Strictly literal
For in death there is no remembrance of thee; in Sheol who shall give thanks unto thee?
For there is not in death Thy memorial, In Sheol, who doth give thanks to Thee?
For in death there is no memorial of You, || In Sheol, who gives thanks to You?
(6:6) For in death men do not remember thee: in the nether world, who shall give thee thanks?
For in death there is no remembrance of you. In Sheol who will give you thanks?
From the Latin
Turn to me, O Lord, and deliver my soul: O save me for thy mercy’s sake.
Simplified
For no one remembers you when they're dead. Who is able to praise you from the grave?
For in death there is no memory of you; in the underworld who will give you praise?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the wording of this verse. The Septuagint's translation corresponds closely to the Hebrew, with minor variations in word order, reflecting the same lament over the absence of remembrance of God in death.
כִּ֤י אֵ֣ין בַּמָּ֣וֶת זִכְרֶ֑ךָ בִּ֝שְׁא֗וֹל מִ֣י יֽוֹדֶה־ לָּֽךְ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 6:5
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
זֵ֫כֶר (zeker) refers to concepts of remembrance and memorial. It is derived from the root meaning to remember and encompasses meanings such as memory and commemoration. The entries consistently highlight its use in contexts related to memorials and recollections.
זֵ֫כֶר n.m. remembrance, memorial
base
H2143 זֵ֫כֶר remembrance, memorial
2143 zeker zay'-ker
or zeker {zeh'-ker}; from 2142; a memento, abstr.
recollection (rarely if ever); by implication,
commemoration:--memorial, memory, remembrance, scent.
see HEBREW for 02142
זֵ֫כֶר (ze.kher) — memorial.
1) memorial, remembrance
1a) remembrance, memory
1b) memorial
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
HR/Ncbsa — Preposition · noun common both singular absoluteHR/Ncbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms