Psalm 102

Psalm 102


A prayerI of one afflicted,II when faintIII and pleadingIV beforeV the Lord.VI

Notes on superscript

I “prayer” = tephillah. From palal (to judge for oneself or in an official capacity; to pray or make supplication, to entreat). This is prayer or intercession. It can also be a hymn.
II “afflicted” = ani. From anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is humble, lowly, poor, or afflicted.
III “faint” = ataph. 16x in OT. This is to turn, faint, hide, be overwhelmed, cover, fail.
IV “pleading” = shaphak + siach. Literally, pouring out his complaint. Shaphak is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money. Siach is 13x in OT. Perhaps from siyach (to muse, meditate, complain, sing, sigh, speak, or utter). This is a musing, concern, communication, or prayer.
V “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
VI “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.

1 HearVII my prayer, O Lord;
    let my cryVIII comeIX to you.
Do not hideX your faceXI from me
    in the dayXII of my distress.XIII

Notes on verses 1-2a

VII “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
VIII “cry” = shavah. 11x in OT. From shava (crying or shouting aloud; seeking freedom from some kind of trouble). This is cry, cry for help.
IX “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
X “hide” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
XI “face” = paneh. Same as “before” in superscript. See note V above.
XII “day” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
XIII “distress” = tsar. From tsarar (to bind, restrict, narrow, be cramped, an adversary). Properly, this is a narrow or constricted place. Figuratively, it can be trouble, a pebble, an enemy, anguish, or distress.

InclineXIV your earXV to me;
    answerXVI me speedilyXVII in the day when I call.XVIII

Notes on verse 2b

XIV “incline” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
XV “ear” = ozen. This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.
XVI “answer” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
XVII “speedily” = maher. 18x in OT. From mahar (being liquid, which implies flowing; so, hurrying forward, whether in a positive or negative sense). This is speedy, quickly, soon, suddenly, or at once.
XVIII “call” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.

3 For my days pass awayXIX like smoke,XX
    and my bonesXXI burnXXII like a furnace.XXIII

Notes on verse 3

XIX “pass away” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
XX “smoke” = ashan. From ashan (to smoke or burn in a literal or figurative sense; to be angry). This is smoke, vapor, dust, or anger.
XXI “bones” = etsem. From atsam (vast, numerous, strong; to close one’s eyes, to make powerful; to break bones). This is self, life, strength, bone, or substance.
XXII “burn” = charar. 11x in OT. This is to be scorched, burn, glow, dry up. Figuratively, it is to show passion.
XXIII “furnace” = moqed. 2x in OT. From yaqad (to kindle, burn). This is fire, burning, a hearth.

My heartXXIV is strickenXXV and witheredXXVI like grass;XXVII
    I am too wastedXXVIII to eatXXIX my bread.XXX

Notes on verse 4

XXIV “heart” = leb. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
XXV “is stricken” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
XXVI “withered” = yabesh. This is to be dry, withered, confused, or ashamed. It can also be to fail.
XXVII “grass” = eseb. Root may mean to be green or to glisten. This is grass or some other tender shoot.
XXVIII “too wasted” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
XXIX “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
XXX “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.

Because of my loudXXXI groaningXXXII
    my bones clingXXXIII to my skin.XXXIV

Notes on verse 5

XXXI “loud” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
XXXII “groaning” = anachah. 11x in OT. From anach (to sigh, groan, or mourn). This is sighing or groaning.
XXXIII “cling” = dabaq. This is to follow closely or abide fast, to cling or be joined together. Figuratively, it can mean to catch something by chasing after it, to overtake, or to stick. A man clings to his wife in Genesis 2:24, Shechem was deeply attracted to Dinah in Genesis 34:3, Ruth clung to Naomi in Ruth 1:14, Solomon clung to his foreign wives and concubines in 1 Kings 11:2. It is also used of a tongue sticking to the mouth, pursuing or overtaking as in battle, and also clinging to God.
XXXIV “skin” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.

6 I am likeXXXV an owlXXXVI of the wilderness,XXXVII
    XXXVIIIlike a little owlXXXIX of the waste places.XL

Notes on verse 6

XXXV “am like” = damah. This is to be like, resemble, devise. It can be to think using analogies.
XXXVI “owl” = qaath. 5x in OT. Perhaps from qow’ (to vomit up or out). This is owl, pelican, or cormorant.
XXXVII “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
XXXVIII {untranslated} = hayah. Related to “Lord” in superscript. See note VI above.
XXXIX “little owl” = kos. This is a cup or it could refer to an owl since theirs eyes look similar to cups.
XL “waste places” = chorbah. From chareb (to be waste or desolate, destroyer). This is ruin, desert, waste place. Properly, it is a drought, which implies a desolated or decayed place.

I lie awake;XLI
    I am like a lonelyXLII birdXLIII on the housetop.XLIV

Notes on verse 7

XLI “lie awake” = shaqad. 12x in OT. This is to watch, be alert, remain awake, be on guard for good or evil reasons.
XLII “lonely” = badad. 4x in OT. This is to divide or be separated. It can also mean alone, solitary, lonely, isolated, straggler.
XLIII “bird” = tsippor. From tsaphar (to skip about, maybe to depart). This is a little bird like a sparrow – a little bird as one that hops about.
XLIV “housetop” = gag. Perhaps from ga’ah (to rise up, increase, grow, be highly exalted; figuratively to be majestic). This is a housetop or other top. It can refer to the surface of an altar.

AllXLV day long my enemiesXLVI tauntXLVII me;
    those who derideXLVIII me use my name for a curse.XLIX

Notes on verse 8

XLV “all” = kol. From kalal (to complete). This is all or every.
XLVI “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
XLVII “taunt” = charaph. This is to expose and so figuratively to reproach, defame, carp at, defy. It can also mean spend the winter or betroth.
XLVIII “deride” = halal. This is to be clear – it originally referred to a sound, then a color. It was to shine and then make a show or boast then to rave. In a causative sense it came to mean celebrate, give glory, sing praise, or be worth of praise. Because of the celebratory nature of the word, it could also mean to give in marriage. This is where Hallelujah comes from. Here, it is Pual and means “those mad against me.”
XLIX “use my name for a curse” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.

For I eat ashesL like bread,
    and mingleLI tearsLII with my drink,LIII

Notes on verse 9

L “ashes” = epher. Root may mean to strew. This is ashes or dust.
LI “mingle” = masak. 5x in OT. This is to mix or mingle. It is often used in reference to wine.
LII “tears” = beki. From bakah (to weep, complain, lament). This is ongoing weeping, overflowing. By analogy, this can also mean dripping.
LIII “drink” = shiqquv. 1x in OT. From the same as shiqquy (beverage, refreshment, marrow); from shaqah (to give water to, to cause to drink – to irrigate, drown; watering plants or giving water to flocks). This is drink or draught.

10 becauseLIV of your indignationLV and anger;LVI
    for you have lifted me upLVII and thrown me aside.LVIII
11 My days are like an eveningLIX shadow;LX
    I wither away like grass.

Notes on verses 10-11

LIV “because” = paneh. Same as “before” in superscript. See note V above.
LV “indignation” = zaam. From zaam (properly, foaming at the mouth and so being enraged or angry; to curse or denounce). This is indignation, anger, fury. Also used of God’s anger at sin.
LVI “anger” = qetseph. From qatsaph (angry or provoked to wrath; a bursting into anger). This is indignation, rage, strife, foam, a splinter.
LVII “lifted…up” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
LVIII “thrown…aside” = shalak. This is to throw, fling, or hurl. It can also be to throw away in a literal or figurative sense.
LIX “evening” = natah. Same as “incline” in v2. See note XIV above.
LX “shadow” = tsel. From tsalal (to be or become dark, shade; this is the shade as during twilight or shadow as associated with something opaque). This is shade in a literal or figurative sense. So, it could be shadow, shade, protection, shelter, or defense.

12 But you, O Lord, are enthronedLXI forever;LXII
    your name enduresLXIII to all generations.LXIV

Notes on verse 12

LXI “enthroned” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
LXII “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
LXIII “endures” = zeker. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is remembrance, renown, memento, recollection, or commemoration.
LXIV “to all generations” = dor + dor. Literally, “to generation and generation.” From dur (to move in a circle, which implies living somewhere or remaining there; it can also be the sense of piling or heaping up). This is a revolution of time, which is to say, an age or generation. It can also be a dwelling or one’s posterity.

13 You will rise upLXV and have compassionLXVI on Zion,LXVII
    for it is timeLXVIII to favorLXIX it;
    the appointed timeLXX has come.

Notes on verse 13

LXV “rise up” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
LXVI “have compassion” = racham. From racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus); from the same as rechem (womb). This is to love, fondle, have mercy, have or show compassion.
LXVII “Zion” = Tsiyyon. Related to tsyiyyun (signpost, monument); from tsavah (to charge someone, to command, order); from the same as tsiyyah (dryness drought); from a root meaning parched as desert, dry land. Zion can refer to a mountain in Jerusalem as well as another name for Jerusalem itself or the people.
LXVIII “time” = eth. Related to “answer” in v2. Probably from anah (see note XVI above). This is a period or season. It can also mean whenever or continually.
LXIX “favor” = chanan. This is to beseech, show favor, be gracious. Properly, it is to bend in kindness to someone with less status.
LXX “appointed time” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.

14 For your servantsLXXI hold its stonesLXXII dear,LXXIII
    and have pity onLXXIV its dust.LXXV

Notes on verse 14

LXXI “servants” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
LXXII “stones” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
LXXIII “hold…dear” = ratsah. This is to be pleased with, delight, take pleasure in, or accept with favor. It can mean to approve or consent regarding something. It can also be used specifically of satisfying debts or being pardoned.
LXXIV “have pity on” = chanan. Same as “favor” in v13. See note LXIX above.
LXXV “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.

15 The nationsLXXVI will fearLXXVII the nameLXXVIII of the Lord,

Notes on verse 15a

LXXVI “nations” = goy. Related to “housetop” in v7. From the same root as gevah (the back, person, or body); related to gev (among); related to ga’ah (see note XLIV above). This is nation or people. Often used to refer to Gentiles or foreign nations. It can also be used figuratively for a group of animals. This is where the Yiddish “goy” comes from.
LXXVII “fear” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
LXXVIII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.

    and all the kingsLXXIX of the earthLXXX your glory.LXXXI
16 For the Lord will build upLXXXII Zion;
    he will appearLXXXIII in his glory.
17 He will regardLXXXIV the prayer of the destitute,LXXXV
    and will not despiseLXXXVI their prayer.

Notes on verses 15b-17

LXXIX “kings” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
LXXX “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
LXXXI “glory” = kabod. From kabad (to be heavy, weighty, burdensome). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.
LXXXII “build up” = banah. This is to build, make, set up, restore, repair, or obtain children. It is to build literally or figuratively.
LXXXIII “appear” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
LXXXIV “regard” = panah. Related to “before” in superscript. See note V above.
LXXXV “destitute” = arar. 1x in OT. From arar (to bare, strip, be razed, break). This is naked, poor, or destitute.
LXXXVI “despise” = bazah. This is to despise, hold in contempt, disesteem, or a person who is vile.

18 Let this be recordedLXXXVII for a generation to come,LXXXVIII
    so that a peopleLXXXIX yet unbornXC may praiseXCI the Lord:XCII

Notes on verse 18

LXXXVII “recorded” = kathab. This is to inscribe, write, record, or decree.
LXXXVIII “to come” = acharon. From achar (to be behind, delay, be late, procrastinate, continue). This is end, last, coming behind, to loiter, later. It can also refer to the west.
LXXXIX “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
XC “yet unborn” = bara. This is to create, shape, choose, or select. It is the word used in Genesis 1:1 when God created the heavens and the earth.
XCI “praise” = halal. Same as “deride” in v8. See note XLVIII above.
XCII “Lord” = Yah. Related to “Lord” in superscript & {untranslated in v6. From YHVH (see note VI above). This is Lord or God – a shortened form of God’s most holy name.

19 that he looked downXCIII from his holyXCIV height,XCV
    from heavenXCVI the LordXCVII lookedXCVIII at the earth,

Notes on verse 19

XCIII “looked down” = shaqaph. This is to look down or look out. Properly, it is looking by leaning out a window. It can be peeping or gazing.
XCIV “holy” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.
XCV “height” = marom. From rum (to be high, rise, exalted, become proud, display, offer, present, set apart, extol; to rise in a literal or figurative sense). This can be height, high place, or lofty. It can be either exalted or haughty/proud. It can refer to dignity or to heaven.
XCVI “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
XCVII “Lord” = YHVH. Same as “Lord” in superscript. See note VI above.
XCVIII “looked” = nabat. This is to behold, look at intently, consider, or scan. It can mean to have respect or regard someone favorably.

20 to hear the groansXCIX of the prisoners,C
    to set freeCI those who were doomedCII to die;CIII

Notes on verse 20

XCIX “groans” = anaqah. 4x in OT. From anaq (to cry or groan). This is crying, sighing, shrieking, or groaning.
C “prisoners” = asir. 12x in OT. From asar (to tie, yoke, bind, or fasten; can mean to harness an animal, to join in fighting a battle, or to imprison someone). This is a prisoner or captive. It can also refer to a slave or someone otherwise bound.
CI “set free” = pathach. This is to open wide in a literal or figurative sense. So, it is open, draw out, let something go free, break forth. It can also mean to plow, engrave, or carve.
CII “doomed” = ben. Related to “build up” in v16. Perhaps from banah (see note LXXXII above). This is son, age, child. It is son in a literal or figurative sense.
CIII “die” = timuthah. 2x in OT. From mut (to die in a literal or figurative sense). This is death, execution, doom.

21 so that the name of the LordCIV may be declaredCV in Zion,
    and his praiseCVI in Jerusalem,CVII
22 when peoples gatherCVIII together,CIX
    and kingdoms,CX to worshipCXI the Lord.CXII

Notes on verses 21-22

CIV “Lord” = YHVH. Same as “Lord” in superscript. See note VI above.
CV “declared” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.
CVI “praise” = tehillah. Related to “deride” in v8. From halal (see note XLVIII above). This is praise or a song of praise. It is to offer God a hymn, to boast in God. This shares a root with “hallelujah.”
CVII “Jerusalem” = Yerushalaim. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound). This is Jerusalem, dwelling of peace.
CVIII “gather” = qabats. This is to collect, assemble, heap, grasp, or gather.
CIX “together” = yachad. From yachad (to join, be united). This is a unit, both, altogether, unitedness, alike.
CX “kingdoms” = mamlakah. Related to “kings” in v15. From the same as melek (see note LXXIX above). This is kingdom, dominion, sovereignty, rule. It can also refer to the realm.
CXI “worship” = abad. Related to “servants” in v14. See note LXXI above.
CXII “Lord” = YHVH. Same as “Lord” in superscript. See note VI above.

23 He has brokenCXIII my strengthCXIV in midcourse;CXV
    he has shortenedCXVI my days.

Notes on verse 23

CXIII “broken” = anah. Related to “afflicted” in superscript. See note II above.
CXIV “strength” = koach. Root may mean to be firm. This is power, strength, force. It can be literal or figurative, positive or negative. It can also mean capacity or means – what something produces. Additionally, it could refer to some kind of small reptile.
CXV “midcourse” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
CXVI “shortened” = qatsar. This is to cut down, be short, reap, curtail. It is used especially for harvesting grass or grain. Figuratively, it can mean to be discouraged or grieve.

24 “O my God,”CXVII I say, “do not take me awayCXVIII
    at the midpointCXIX of my life,CXX
you whose yearsCXXI endure
    throughout all generations.”CXXII

Notes on verse 24

CXVII “God” = El.
CXVIII “take…away” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
CXIX “midpoint” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
CXX “life” = yom. Same as “day” in v2. See note XII above.
CXXI “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
CXXII “throughout all generations” = dor + dor. Literally, “through generation of generations.” Same as “to all generations” in v12. See note LXIV above.

25 Long agoCXXIII you laid the foundationCXXIV of the earth,
    and the heavens are the workCXXV of your hands.CXXVI

Notes on verse 25

CXXIII “long ago” = paneh. Same as “before” in superscript. See note V above.
CXXIV “laid the foundation” = yasad. This is to establish, appoint, instruct, lay a foundation. It is to set in a literal or figurative sense. Also means to sit down together and so to consult or take counsel.
CXXV “work” = maaseh. From asah (to do, make, accomplish, become). This is a word – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced.
CXXVI “hands” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

26 They will perish,CXXVII but you endure;CXXVIII
    they will all wear outCXXIX like a garment.CXXX

Notes on verse 26a

CXXVII “perish” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
CXXVIII “endure” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
CXXIX “wear out” = balah. 17x in OT. This is to grow old, wear out, consume, waste, enjoy, fail, decay.
CXXX “garment” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.

You changeCXXXI them like clothing,CXXXII and they pass away;CXXXIII
27     but you are the same, and your years have no end.CXXXIV

Notes on verses 26b-27

CXXXI “change” = chalaph. This is to slide by or rush like a flood. It can mean to pass through, change, sprout, renew, break a promise, pierce, or violate.
CXXXII “clothing” = lebush. From labash (to wrap around, which implies clothing oneself or someone else; wrapping around in a literal or figurative way). This is clothing literally or figuratively. It can be used as a euphemism for a wife.
CXXXIII “pass away” = chalaph. Same as “change” in v26. See note CXXXI above.
CXXXIV “have…end” = tamam. This is to finish or accomplish. It is to make perfect, demonstrate that you are upright, consume or cease. It is to complete in a literal or figurative sense, positive or negative.

28 The childrenCXXXV of your servants shall live secure;CXXXVI
    their offspringCXXXVII shall be establishedCXXXVIII in your presence.CXXXIX

Notes on verse 28

CXXXV “children” = ben. Same as “doomed” in v20. See note CII above.
CXXXVI “live secure” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
CXXXVII “offspring” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
CXXXVIII “established” = kun. Properly, this means in a perpendicular position. So, it is set up in a literal sense – establish, fix, fasten, prepare. In a figurative sense, it is certainty, to be firm, faithfulness, render sure or prosperous.
CXXXIX “presence” = paneh. Same as “before” in superscript. See note V above.

Image credit: “The Intercession of the Theotokos” by Moscow Theological Academy, 2018.

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