Psalms 66:19 — Word Study
WLCאָ֭כֵן שָׁמַ֣ע אֱלֹהִ֑ים הִ֝קְשִׁ֗יב בְּק֣וֹל תְּפִלָּתִֽי׃
BSABut Godʼĕlôhîym [the supreme Creator, Elohim] has surelyʼâkên [verily, truly] heardshâmaʻ■ [listened to, given attention to] He has attendedqâshab■ to the soundqôwl [listened carefully to, voice] of my prayertᵉphillâh [supplication, request to God]
| Greek | English | Parsing |
|---|---|---|
| אָ֭כֵן | nevertheless | Particle |
| שָׁמַ֣ע | he has heard | Verb, Qal, perfect third person masculine singular |
| אֱלֹהִ֑ים | God | Noun common, masculine plural absolute |
| הִ֝קְשִׁ֗יב | he has paid attention | Verb, Hiphil, perfect third person masculine singular |
| בְּק֣וֹל | to [the] sound of | Preposition, noun common masculine singular construct |
| תְּפִלָּתִֽי׃ | prayer my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But God has surely heard; He has attended to the sound of my prayer. |
| KJV | But verily God hath heard me; he hath attended to the voice of my prayer. |
| ASV | But verily God hath heard; He hath attended to the voice of my prayer. |
| YLT | But God hath heard, He hath attended to the voice of my prayer. |
| WEB | But most certainly, God has listened. He has heard the voice of my prayer. |
| BBE | But truly God's ear has been open; he has give attention to the voice of my prayer. |
Where they part company is אָכֵן — see How Translations Differ.
The structure features a main clause followed by a verb phrase that elaborates on God's action, emphasizing His attentiveness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbשָׁמַע
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 66:19
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 — God's Attentiveness to Prayergenerated
Psalm 66:19 reflects the psalmist's assurance that God has listened to his prayers. This verse follows a meditation on God's faithfulness and the importance of approaching Him without hidden sin, as seen in the preceding verses. The psalmist acknowledges God's responsiveness, which is a central theme in the Psalms, emphasizing the relationship between God and His faithful worshippers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:9 | The LORD has heard my cry for mercy; the LORD accepts my prayer. |
| 2 | Psalm 34:6 | This poor man called out, and the LORD heard him; He saved him from all his troubles. |
| 3 | Psalm 116:1–2 | I love the LORD, for He has heard my voice— my appeal for mercy. |
| 4 | Lamentations 3:55–56 | I called on Your name, O LORD, out of the depths of the Pit. |
| 5 | Hebrews 5:7 | During the days of Jesus’ earthly life, He offered up prayers and petitions with loud cries and tears to the One who could save Him from death, and He was heard because of His reverence. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אָכֵן, 'A.khengenerated
The word אָכֵן (*'aken*) is a particle that conveys strong affirmation, meaning 'surely' or 'truly.' It emphasizes certainty and is often used to contrast previous statements, establishing a firm foundation for what follows.
In this verse, it underscores the psalmist's confidence that God has indeed heard his prayer, reinforcing the idea that God's attentiveness is not in doubt.
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. The BSB uses surely for אָכֵן, which aligns with the KJV and ASV.
Where others part company with the BSB is over אָכֵן — the KJV and ASV render it as verily, while the BBE and ULB opt for truly.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verb שָׁמַע (*shama`*) governing the statement about God's hearing. The structure emphasizes God's action in response to the psalmist's prayer.
The first clause establishes God's hearing, while the second clause elaborates on His attentiveness, creating a clear connection between the two.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמַע as εἰσήκουσέν, indicating a straightforward rendering that maintains the sense of hearing. This choice reflects the translators' understanding of God's active listening.
The use of προσέσξεν for הִקְשִׁיב suggests a careful listening, aligning with the Hebrew meaning of attentiveness in prayer.
In plain words — the whole versegenerated
Psalm 66:19 shows that the psalmist is confident God has heard his prayer. He emphasizes that God has listened carefully to the sound of his request, highlighting the importance of prayer and God's responsiveness.
Frequently Asked Questionsgenerated
It means that God is attentive and responsive to the prayers of His people, listening to their needs and concerns.
Prayer is a way to communicate with God, express our needs, and build a relationship with Him, as highlighted in many Psalms.
It's important to remember that God hears all prayers, and sometimes the answer may not come in the way we expect. Continuing to pray and trust in His timing is essential.
Approaching God with a sincere heart, free from hidden sin, as the psalmist suggests, can help ensure that our prayers are received with attentiveness.
Reflection Questionsgenerated
- How can I cultivate a deeper prayer life, knowing that God hears me?
- What are some specific prayers I can bring to God this week?
- In what ways have I experienced God's attentiveness to my prayers?
- How does understanding that God listens affect my approach to prayer?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine of Hippo referenced this psalm to illustrate God's attentiveness to prayer, as seen in his exposition.
"Therefore God has hearkened to me" [Psalms 66:19]. Because I have not beheld iniquity in my heart. "And He has listened to the voice of my prayer."Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[But] verily God hath heard [me],.... So that it was a plain case that he had not regarded iniquity in his heart; had not lived a vicious course of life, nor was an hypocrite; otherwise God would not
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut verily God hath heard me; he hath attended to the voice of my prayer.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich is a public vindication and a Divine testimony of my integrity against all my false accusers.
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:19 [But] verily God hath heard [me]; he hath attended to the voice of my prayer.Ver. 19. But verily God hath heard me] As I well perceive by his answer, full and enlarged, as the cloud that riseth out of the earth in thin and insensible vapours, falleth down in great and abundant showers.
Read John Trapp on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Verily God hath heard me] A sure proof that my prayer was upright, and my heart honest, before him.
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges16–20. All who fear God are bidden to hear what He has done for the speaker. He had prayed in expectation of a favourable hearing, knowing that sincerity is the necessary condition of prayer; and the answer to his prayer had attested his sincerity. In conclusion he blesses God for this continuance of His lovingkindness.
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleBut verily God hath heard me ... - That is, He has given me evidence that he has heard my prayer; and, in doing this, he has thus given me the assurance also that I do not regard iniquity in my heart.
Read Albert Barnes on Psalms 66 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17-19. He rehearses the steps of his experience. I cried—Earnestly prayed. Extolled with my tongue—Made open, verbal confession, and offered praise.
Read Daniel Denison Whedon on Psalms 66 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But God has surely heard; He has attended to the sound of my prayer.
But most certainly, God has listened. He has heard the voice of my prayer.
But God has surely heard; He has attended to the sound of my prayer.
However, God heard; he listened to my prayer.
Tyndale line
But verily God hath heard me; he hath attended to the voice of my prayer.
But verily God hath heard; He hath attended to the voice of my prayer.
But verily God hath heard; he hath attended to the voice of my prayer.
But verily God hath heard me ; he hath attended to the voice of my prayer.
But God hath heard me, and considered the voyce of my prayer.
Strictly literal
But God hath heard; he hath attended to the voice of my prayer.
But God hath heard, He hath attended to the voice of my prayer.
But God has heard, || He has attended to the voice of my prayer.
But verily God hath heard; he hath listened to the voice of my prayer.
But God has truly heard; he has paid attention to the voice of my prayer.
Simplified
But God did hear me! He listened to what I had to say in my prayer!
But truly God's ear has been open; he has give attention to the voice of my prayer.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads, "אָ֭כֵן שָׁמַ֣ע אֱלֹהִ֑ים הִ֝קְשִׁ֗יב בְּק֣וֹל תְּפִלָּתִֽי׃" which translates to, "But God has surely heard; He has attended to the sound of my prayer." The Septuagint aligns closely with the Masoretic Text, as five out of six words match, although the exact wording and order differ due to the nature of Greek syntax. The Dead Sea Scrolls (4Q83) contain only one word fully preserved, with the rest supplied by an editor, but they confirm the presence of the key terms found in the Masoretic Text, indicating agreement in the essential meaning of the verse. Overall, the main witnesses show a strong consistency in conveying the theme of God's attentiveness to prayer, despite some variations in wording and completeness.
אָ֭כֵן שָׁמַ֣ע אֱלֹהִ֑ים הִ֝קְשִׁ֗יב בְּק֣וֹל תְּפִלָּתִֽי׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אכן [שמע] [אלהים] [הקשיב] [בקול] [תפלת׳י]
1 word on the leather — 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 66:19
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 אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-mp — 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…
קָשַׁב (qashab) is a Hebrew verb meaning to listen or pay attention, particularly with reference to inclining one's ears. It encompasses actions like hearkening and giving heed. The word appears in contexts such as Isaiah 32:3, where it emphasizes attentiveness. The entries consistently describe its usage in both the Qal and Hiphil forms.
[קָשַׁב] 46 vb. incline, attend, of ears
Qal Is 32:3
Hiph. give attention
base
H7181 קָשַׁב incline, attend, of ears
7181 qashab kaw-shab'
a primitive root; to prick up the ears, i.e.
hearken:--attend, (cause to) hear(-ken), give heed, incline,
mark (well), regard.
קָשַׁב (qa.shav) — to listen.
1) to hear, be attentive, heed, incline (of ears), attend (of ears), hearken, pay attention, listen
1a) (Qal) incline, attend (of ears), hearken, pay attention, listen
1b) (Hiphil) to pay attention, give attention
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs