Psalms 63:1 — Word Study
WLCאֱלֹהִ֤ים׀ אֵלִ֥י אַתָּ֗ה אֲֽשַׁחֲ֫רֶ֥ךָּ צָמְאָ֬ה לְךָ֨׀ נַפְשִׁ֗י כָּמַ֣הּ לְךָ֣ בְשָׂרִ֑י בְּאֶֽרֶץ־ צִיָּ֖ה וְעָיֵ֣ף בְּלִי־ מָֽיִם׃
BSAA Psalmmizmôwr of DavidDâvid when he washâyâh in the Wildernessmidbâr of JudahYᵉhûwdâh
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֤ים׀ | O God | Noun common, masculine plural absolute |
| אֵלִ֥י | [are] God my | Noun common masculine singular construct, suffix |
| אַתָּ֗ה | you | Pronoun |
| אֲֽשַׁחֲ֫רֶ֥ךָּ | I am seeking earnestly you | Verb piel imperfect first person common singular, suffix |
| צָמְאָ֬ה | it is thirsty | Verb, Qal, perfect third person feminine singular |
| לְךָ֨׀ | for you | Preposition, suffix |
| נַפְשִׁ֗י | self my | Noun common feminine singular construct, suffix |
| כָּמַ֣הּ | it longs | Verb, Qal, perfect third person masculine singular |
| לְךָ֣ | for you | Preposition, suffix |
| בְשָׂרִ֑י | flesh my | Noun common masculine singular construct, suffix |
| בְּאֶֽרֶץ־ | in a land | Preposition, noun common feminine singular construct |
| צִיָּ֖ה | dry | Noun common, feminine singular absolute |
| וְעָיֵ֣ף | and weary | Conjunction |
| בְּלִי־ | not | Noun common, masculine singular construct |
| מָֽיִם׃ | water | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water. |
| KJV | O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; |
| ASV | O God, thou art my God; earnestly will I seek thee: My soul thirsteth for thee, my flesh longeth for thee, In a dry and weary land, where no water is. |
| YLT | A Psalm of David, in his being in the wilderness of Judah. O God, Thou [art] my God, earnestly do I seek Thee, Thirsted for Thee hath my soul, Longed for Thee hath my flesh, In a land dry and weary, without waters. |
| WEB | God, you are my God. I will earnestly seek you. My soul thirsts for you. My flesh longs for you, in a dry and weary land, where there is no water. |
| BBE | O God, you are my God; early will I make my search for you: my soul is dry for need of you, my flesh is wasted with desire for you, as a dry and burning land where no water is; |
The translations agree on the direct address to God, emphasizing the personal nature of David's plea.
The verse features a main clause followed by several phrases that elaborate on David's seeking and longing, each contributing to the overall expression of spiritual thirst.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּ
verbבְּ
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 63:1
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 Psalm of David in the Wildernessgenerated
Psalm 63:1 reveals David's heartfelt cry to God while he is in a dry and weary land, likely during his time in the wilderness of Judah. This psalm captures the essence of spiritual thirst and longing for God's presence, emphasizing the deep connection between physical and spiritual needs. David's yearning for God reflects a universal human experience of seeking fulfillment and sustenance beyond mere physical existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 22:5 | Then the prophet Gad said to David, “Do not stay in the stronghold. Depart and go into the land of Judah.” So David left and went to the forest of Hereth. |
| 2 | 1 Samuel 23:14–16 | And David stayed in the wilderness strongholds and in the hill country of the Wilderness of Ziph. Day after day Saul searched for him, but God would not deliver David into his hand. |
| 3 | 1 Samuel 26:1–3 | Then the Ziphites came to Saul at Gibeah and said, “Is not David hiding on the hill of Hachilah, opposite Jeshimon?” |
| 4 | 2 Samuel 15:28 | See, I will wait at the fords of the wilderness until word comes from you to inform me.” |
| 5 | Psalm 31:14 | But I trust in You, O LORD; I say, “You are my God.” |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'E.lo.Himgenerated
The Hebrew word אֱלֹהִים (elohiym) is a plural noun that primarily means 'God' and signifies the supreme deity in the Old Testament. It conveys divine majesty and power, often referring to the one true God of Israel, but can also denote other powerful beings.
In this verse, David addresses God directly, affirming a personal relationship. The use of אֱלֹהִים emphasizes the importance of God in David's life, reflecting both reverence and intimacy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the finite verb אֲֽשַׁחֲ֫רֶ֥ךָּ, I seek earnestly. This verb governs the expressions of longing and thirst that follow.
The structure emphasizes David's direct address to God and his deep yearning, with the physical context of a dry land enhancing the spiritual metaphor of thirst.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהִים is rendered as θεός (theos), maintaining the sense of divinity and power. This translation underscores the relationship between the Hebrew and Greek understandings of God.
The choice of ἐν (en) for the preposition in the context of seeking God indicates a focus on presence, aligning with the Hebrew sense of longing for divine connection.
In plain words — the whole versegenerated
Psalm 63:1 expresses David's deep desire for God while he is in a dry and weary land. He earnestly seeks God, feeling a profound thirst in his soul and body. This reflects a longing for spiritual fulfillment that transcends physical needs.
Frequently Asked Questionsgenerated
David's thirst represents a deep spiritual longing for God's presence and sustenance, akin to physical thirst.
The dry land symbolizes spiritual desolation, highlighting the contrast between physical barrenness and the need for spiritual nourishment.
This psalm echoes the theme of seeking God in times of trouble, similar to other psalms that express longing for divine help and presence.
David's example encourages believers to seek God earnestly, recognizing the importance of spiritual fulfillment in their lives.
Reflection Questionsgenerated
- In what ways do I experience spiritual thirst in my own life?
- How can I cultivate a deeper relationship with God, as David did?
- What practices help me seek God earnestly in my daily routine?
- How does understanding the context of this psalm enhance my appreciation of its message?
The early church on this verse — how the Fathers read it
Early interpretations of this psalm reflect on themes of spiritual vigilance and fasting, as seen in the quotations from Augustine and Maximus, who draw from David's expression of longing for God.
"God, my God, unto You from the light I watch" [Psalms 63:1]. What is to watch? It is, not to sleep. What is to sleep? There is a sleep of the soul; there is a sleep of the body.Early Church Fathers on Psalms 63 →
Therefore God gave us a pattern of fasting in this deed, so that having a desert, as it were, at the time of fasting we may abstain from feasts, pleasure and women,Early Church Fathers on Psalms 63 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 63:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, thou [art] my God,.... Not by nature only, or by birth; not merely as an Israelite and son of Abraham; but by grace through Christ, and in virtue of an everlasting covenant, the blessings and
Read John Gill on Psalms 63 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; Psalms 63:1-11.-Two divisions; each begins with his
Read Robert Jamieson on Psalms 63 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 63 Where he hid himself from Saul, 23:14,15 26:1,2 David in the wilderness, complaining bitterly of his banishment from God’ s house, thirsteth and longeth for it, . His manner of blessing God. His experience, hope, and delight in God, . Comforteth himself that his enemies shall be destroyed, and that he shall be in safety, . My God; in covenant with me. Early, Heb. in the morning; which implies the doing it with greatest diligence and speed, taking the first and the best time for it, as . Thirsteth for thee, i.e. for the presence and enjoyment of thee in thy house and ordinances, as the next verse declareth it. Longeth; or, languisheth, or pineth away. The desire of my soul after…
Read Matthew Poole on Psalms 63 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 63:1 « A Psalm of David, when he was in the wilderness of Judah. » O God, thou [art] my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;When he was in the wilderness of Judah] That is, of Idumea, saith Genebrard, which bordered upon the tribe of Judah; but better understand it either of the forest of Hareth, 1 Samuel 22:5, or of the wilderness of Ziph, 1 Samuel 23:14, where David was, In deserto desertus exul, et omnis fere consolationis inept, not only destitute of outward comforts, but in some desertion of soul; Et sic miserrimus, et calamitosissimus oberravit, saith Beza. Ver. 1. O God, thou art my…
Read John Trapp on Psalms 63 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Early will I seek thee.—LXX. and Vulgate, “to thee I wake early,” i.e., my waking thoughts are toward thee, and this was certainly in the Hebrew, since the verb here used has for its cognate noun the dawn. The expectancy which even in inanimate nature seems to await the first streak of morning is itself enough to show the connection of thought. (Comp. the use of the same verb in Son 7:12; and comp. Luke 21:28, New Testament Commentary.) Soul . . . flesh.—Or, as we say, body and soul. (Comp. Psalms 84:2, “my heart and my flesh.”) Longeth.—Heb., khâmah, a word only occurring here, but explained as cognate with an Arabic root meaning to be black as with hunger and faintness.In.—Rather, as.…
Read Charles John Ellicott on Psalms 63 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXIII David's soul thirsts after God, while absent from the sanctuary, and longs to be restored to the Divine ordinances, 1, 2. He expresses strong confidence in the Most High, and praises him for his goodness, 3-8; shows the misery of those who do not seek God, 9, 10; and his own safety as king of the people, 11. NOTES ON PSALM LXIII The title of this Psalm is, A Psalm of David, when he was in the wilderness of Judea; but instead of Judea, the Vulgate, Septuagint, AEthiopic, Arabic, several of the ancient Latin Psalters, and several of the Latin fathers, read Idumea, or Edom; still there is no evidence that David had ever taken refuge in the deserts of Idumea. The Hebrew text is that…
Read AdamClarke on Psalms 63 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. Recalling the glorious visions of God which he has enjoyed in the sanctuary, the Psalmist thirsts for a renewed sense of His Presence.
Read Cambridge on Psalms 63 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, thou art my God - The words here rendered God are not the same in the original.
Read Albert Barnes on Psalms 63 →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
O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water.
God, you are my God. I will earnestly seek you. My soul thirsts for you. My flesh longs for you, in a dry and weary land, where there is no water.
A Psalm of David, when he was in the Wilderness of Judah. O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water.
O God, you are my God! I long for you! My soul thirsts for you, my flesh yearns for you, in a dry and parched land where there is no water.
Tyndale line
O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
O God, thou art my God; earnestly will I seek thee: My soul thirsteth for thee, my flesh longeth for thee, In a dry and weary land, where no water is.
O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and weary land, where no water is.
A Psalm of David, when he was in the wilderness of Judah. O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
A Psalme of David. When he was in the wildernesse of Judah. O God, thou art my God, earely will I seeke thee: my soule thirsteth for thee: my flesh longeth greatly after thee in a barren and drye land without water.
Strictly literal
O God, thou art my God; early will I seek thee. My soul thirsteth for thee, my flesh languisheth for thee, in a dry and weary land without water:
A Psalm of David, in his being in the wilderness of Judah. O God, Thou [art] my God, earnestly do I seek Thee, Thirsted for Thee hath my soul, Longed for Thee hath my flesh, In a land dry and weary, without waters.
A PSALM OF DAVID, IN HIS BEING IN THE WILDERNESS OF JUDAH. O God, You [are] my God, earnestly I seek You, || My soul has thirsted for You, || My flesh has longed for You, || In a dry and weary land, without waters.
“A psalm of David, when he was in the wilderness of Judah.” (63:2) O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry land, and it is faint without water.
God, you are my God! I earnestly search for you, my soul thirsts for you, and my flesh longs for you, in a dry and weary land where there is no water.
From the Latin
Unto the end, a psalm for David.
Simplified
God, you are my God, I eagerly look for you. I am thirsty for you; all that I am longs for you in this dry, weary, waterless land.
O God, you are my God; early will I make my search for you: my soul is dry for need of you, my flesh is wasted with desire for you, as a dry and burning land where no water is;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse in its entirety, while the Septuagint matches only 5 of the 15 words, indicating a partial correspondence. The Dead Sea Scrolls fragment includes 5 words from the verse, with the remainder supplied by an editor, showing some textual continuity.
אֱלֹהִ֤ים׀ אֵלִ֥י אַתָּ֗ה אֲֽשַׁחֲ֫רֶ֥ךָּ צָמְאָ֬ה לְךָ֨׀ נַפְשִׁ֗י כָּמַ֣הּ לְךָ֣ בְשָׂרִ֑י בְּאֶֽרֶץ־ צִיָּ֖ה וְעָיֵ֣ף בְּלִי־ מָֽיִם׃
5 of the 15 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.
[מזמור] [לדוד] [בהיות׳ו] [במדבר] [יהודה]
5 words of the verse are on this fragment — 5 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 63:1
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.
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…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
HPp2ms — PronounHPp2ms
The Hebrew word שָׁחַר (shachar) is a verb meaning to seek or look for something diligently, particularly in the morning or early. It is derived from a primitive root that implies earnestness and searching with care. The entries indicate its use in the Qal and Piel forms, with a reference to Proverbs 11:27.
[שָׁחַר] vb. denom. look early, diligently for
Qal Pr 11:27, elsewhere
Pi. seeks him early (with) discipline
base
H7836 שָׁחַר vb. denom. look early, diligently for
7836 shachar shaw-khar'
a primitive root; properly, to dawn, i.e. (figuratively) be
(up) early at any task (with the implication of earnestness);
by extension, to search for (with painstaking):--(do
something) betimes, enquire early, rise (seek) betimes, seek
diligently) early, in the morning).
שָׁחַר (sha.char) — to seek.
1) to seek, seek early or earnestly, look early or diligently for
1a) (Qal) to look for diligently, seek
1b) (Piel) to seek, seek early
HVpi1cs/Sp2ms — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp2ms
צָמֵא (tsame') is a primitive root meaning 'to thirst,' which can be understood both literally and figuratively. The entries consistently describe it as a verb indicating the state of being thirsty.
[צָמֵא] vb. be thirsty
base
H6770 צָמֵא be thirsty
6770 tsame' tsaw-may'
a primitive root; to thirst (literally or
figuratively):--(be a-, suffer) thirst(-y).
צָמֵא (tsa.me) — to thirst.
(Qal) to be thirsty
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
כָּמַהּ (kamahh) is a primitive root meaning to pine after or long for. It is used in the Qal form, indicating a figurative sense of fainting with longing, as noted in Psalm 63:2. The entries consistently convey this emotional yearning.
כָּמַהּ vb. faint, only fig.—Qal ψ 63:2
ref
H3642 כָּמַהּ
3642 kamahh kaw-mah
a primitive root; to pine after:--long.
כָּמַהּ (ka.mah) — to pine.
(Qal) to long for, faint, faint with longing
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
צִיָּה (tsiyah) refers to dryness or drought, stemming from a root that means to parch. It encompasses concepts of aridity, barren land, and wilderness. The term is used in contexts related to desolate or dry places.
צִיָּה n.f. dryness, drought
base
H6723 צִיָּה dryness, drought
6723 tsiyah tsee-yaw'
from an unused root meaning to parch; aridity; concretely, a
desert:--barren, drought, dry (land, place), solitary place,
wilderness.
צִיָּה (tsiy.yah) — dryness.
dryness, drought, desert
HNcfsa — Noun common · feminine singular absoluteHNcfsa
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
HC/Aamsa — ConjunctionHC/Aamsa
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
HNcmsc — Noun common · masculine singular constructHNcmsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HNcmpa — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22