Lamentations 3:14 — Word Study
WLCהָיִ֤יתִי שְּׂחֹק֙ לְכָל־ עַמִּ֔י נְגִינָתָ֖ם כָּל־ הַיּֽוֹם׃
BSAI amhâyâh■ [become, have been made] a laughingstocksᵉchôwq [derision, object of scorn] to allkôl [every, the entire] my peopleʻam [nation, community] they mock me in songnᵉgîynâh [laugh at, scorn, music, instrumental music] all day longkôl [every, the whole, a 24-hour period, a figurative space of time]
| Greek | English | Parsing |
|---|---|---|
| הָיִ֤יתִי | I have become | Verb, Qal, perfect first person common singular |
| שְּׂחֹק֙ | a laughingstock | Noun common, masculine singular absolute |
| לְכָל־ | to all | Preposition, noun common masculine singular construct |
| עַמִּ֔י | people my | Noun common masculine singular construct, suffix |
| נְגִינָתָ֖ם | taunt song their | Noun common feminine singular construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיּֽוֹם׃ | the day | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am a laughingstock to all my people; they mock me in song all day long. |
| KJV | I was a derision to all my people; and their song all the day. |
| ASV | I am become a derision to all my people, and their song all the day. |
| YLT | I have been a derision to all my people, Their song all the day. |
| WEB | I have become a derision to all my people, and their song all day long. |
| BBE | I have become the sport of all the peoples; I am their song all the day. |
Where they part company is שְּׂחֹק — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and a subordinate clause, indicating the subject of mockery and the manner of that mockery.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Lamentations 3:14
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 — The Lament of the Afflictedgenerated
Lamentations 3:14 expresses the deep sorrow of an individual who feels like a target of ridicule among their own people. This verse captures the essence of their emotional state as they are mocked and scorned through song, highlighting the pain of being an object of derision in a communal setting. It reflects a broader theme of suffering and alienation found throughout the book of Lamentations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 3:63 | When they sit and when they rise, see how they mock me in song. |
| 2 | Nehemiah 4:2–4 | before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?” |
| 3 | Job 30:1–9 | “But now they mock me, men younger than I am, whose fathers I would have refused to entrust with my sheep dogs. |
| 4 | Psalm 22:6–7 | But I am a worm and not a man, scorned by men and despised by the people. |
| 5 | Psalm 35:15–16 | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שְּׂחֹק, se.Chokgenerated
The word שְּׂחֹק (sechok) refers to laughter, but in this context, it emphasizes mockery and scorn. It is derived from a root meaning to laugh and can denote both joyful laughter and derision. The use of this term here indicates that the speaker is not just laughed at but is made a subject of scorn.
In this verse, the speaker identifies as a שְּׂחֹק, illustrating their status as an object of derision. This word encapsulates the painful experience of being mocked, particularly through song, which adds a layer of humiliation to their suffering.
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 sentence contains a main clause with the finite verb הָיִ֤יתִי, I have become, which establishes the speaker's state of being. This is followed by a noun phrase describing the object of their ridicule and another clause that details how they are mocked.
The structure emphasizes the speaker's transformation into a laughingstock, with the mocking occurring continuously throughout the day, highlighting the relentless nature of their suffering.
Septuagint Backgroundgenerated
The Septuagint translates הָיִ֤יתִי as ἐγενήθην, meaning 'I have become.' This choice indicates a direct correspondence with the Hebrew, maintaining the sense of transformation.
For שְּׂחֹק, the Greek word γέλως is used, which also conveys the idea of laughter but does not carry the same connotation of mockery as in the Hebrew. This suggests a slight softening of the tone in the Greek translation.
In plain words — the whole versegenerated
Lamentations 3:14 describes a person who feels humiliated and mocked by their own community. They express that they have become a target of ridicule, with others singing mocking songs about them throughout the day.
Frequently Asked Questionsgenerated
To be a laughingstock means to be ridiculed or scorned by others, often in a public or humiliating way.
The verse conveys feelings of deep sorrow and isolation, as the speaker is openly mocked by their community, emphasizing their pain.
Song amplifies the humiliation, as being mocked through music adds a layer of public derision to the speaker's suffering.
The speaker's experience highlights the broader themes of suffering and alienation in Lamentations, reflecting the collective pain of a community in distress.
Reflection Questionsgenerated
- How can I relate to the feelings of being mocked or ridiculed by others?
- What are some ways I can support those who feel like outcasts or laughingstocks?
- In what situations have I felt like my struggles were publicly mocked?
- How can I find comfort in my own moments of derision, knowing that others have faced similar experiences?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Lamentations 3:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI was a derision to all my people,.... So Jeremiah was to the people of the Jews, and especially to his townsmen, the men of Anathoth, Jeremiah 20:7; but if he represents the body of the people,
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe hath caused the arrows of his quiver to enter into my reins. Arrows - literally, sons of His quiver (cf. Job 6:4, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit"). Verse 14.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough some think the prophet speaks this of himself, yet, considering he hath all along spoken in the name of the people, it is not probable, which makes a difficulty, how the people could be a derision to themselves? It seemeth therefore ill translated, and that it should have been, I was a derision to all people, leaving out my, that is, to all foreigners, to whom the Jews were made a derision and a hissing; there only wants the last letter in ymu and it is well observed by the learned author of the English Annotations, that the like defect is to be found, as to the same word, , compared with , so that is not a pronoun affix, (upon which supposal our translators go,) but one of the…
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:14 I was a derision to all my people; [and] their song all the day.Ver. 14. I was a derision, to all my people.] Or, To all peoples. Our Saviour suffered all this and much more for us. And their song all the day.] Or, Their lute, or kit, whom they played on at pleasure, and desired no better sport.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) I was a derision.—The personal experience of the prophet breaks through the succession of imagery. The arrows that pierced to the quick were the taunts of the mockers who derided him (Jeremiah 20:7). “Their song.” (Comp. Job 30:9.)
Read Charles John Ellicott on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges14. a derision] See on Jeremiah 20:7 f., and cp. Job 12:4; Job 30:1-9; Psalms 69:12.
Read Cambridge on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. My people — “There is no reason, but the contrary, for changing (with Ewald) ‘my people’ into peoples.” — R. PAYNE SMITH, in the Speaker’s Commentary.
Read Daniel Denison Whedon on Lamentations 3 →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
I am a laughingstock to all my people; they mock me in song all day long.
I have become a derision to all my people, and their song all day long.
I am a laughingstock to all my people; they mock me in song all day long.
I have become the laughingstock of all people, their mocking song all day long.
Tyndale line
I was a derision to all my people; and their song all the day.
I am become a derision to all my people, and their song all the day.
I am become a derision to all my people; and their song all the day.
I was a derision to all my people; and their song all the day.
I was a derision to all my people, and their song all the day.
Strictly literal
I am become a derision to all my people; their song all the day.
I have been a derision to all my people, Their song all the day.
I have been a derision to all my people, || Their song all the day.
I am become a laughing-stock to all my people, their [jeering] song all the day.
I became a laughingstock to all my people, the object of their taunting all day long.
From the Latin
He. I am made a derision to all my people, their song all the day long.
Simplified
Now everyone laughs at me, singing songs that mock me all day long.
I have become the sport of all the peoples; I am their song all the day.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all words matched in translation. This alignment indicates a consistent understanding of the speaker's lament across these ancient texts.
הָיִ֤יתִי שְּׂחֹק֙ לְכָל־ עַמִּ֔י נְגִינָתָ֖ם כָּל־ הַיּֽוֹם׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Lamentations 3:14
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.
שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport
base
H7814 שְׂחֹק, שְׂחוֹק
7814 schowq sekh-oke'
or schoq {sekh-oke'}; from 7832; laughter (in merriment or
defiance):--derision, laughter(-ed to scorn, -ing), mocked,
sport.
see HEBREW for 07832
שְׂחֹק (se.choq) — laughter.
1) laughter, laughing stock, mocking, derision
1a) laughter
1a1) joyful
1a2) hollow
1b) derision (of object)
1c) sport
N-ms — Noun common · masculine singular absoluteHNcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נְגִינָה (ngiynah) refers to music, particularly instrumental music associated with stringed instruments. It can also denote a song or poem set to music, including taunting or mocking songs. The term appears in contexts related to musical performance, as seen in Psalm 61's title.
[נְגִינָה] n.f. music
base
H5058 [נְגִינָה] music
5058 ngiynah neg-ee-naw'
or ngiynath (Psa. 61:title) {neg-ee-nath'}; from 5059;
properly, instrumental music; by implication, a stringed
instrument; by extension, a poem set to music; specifically,
an epigram:--stringed instrument, musick, Neginoth (plural),
song.
see HEBREW for 05059
נְגִינָה (ne.gi.nah) — music.
1) music, song, taunt song
1a) music (of stringed instrument)
1b) song
1b1) taunting or mocking song
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.