Psalms 1:2 — Word Study
WLCכִּ֤י אִ֥ם בְּתוֹרַ֥ת יְהוָ֗ה חֶ֫פְצ֥וֹ וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃
BSAButkîy his delightchêphets [pleasure, joy] [is] in the Lawtôwrâh [instruction, teachings] of the LORDYᵉhôvâh [Yehovah, the Lord God] and on His lawtôwrâh [commandments, precepts] he meditateshâgâh▸ [ponders, reflects] dayyôwmâm [daily, by day] and nightlayil [in the darkness, during rest]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| אִ֥ם | except | Particle |
| בְּתוֹרַ֥ת | [is] in [the] law of | Preposition, noun common feminine singular construct |
| יְהוָ֗ה | Yahweh | Noun proper |
| חֶ֫פְצ֥וֹ | delight his | Noun common masculine singular construct, suffix |
| וּֽבְתוֹרָת֥וֹ | and in law his | Conjunction, preposition, noun common feminine singular construct |
| יֶהְגֶּ֗ה | he meditates | Verb, Qal, imperfect third person masculine singular |
| יוֹמָ֥ם | by day | Adverb |
| וָלָֽיְלָה׃ | and night | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But his delight is in the Law of the LORD, and on His law he meditates day and night. |
| KJV | But his delight is in the law of the LORD; and in his law doth he meditate day and night. |
| ASV | But his delight is in the law of Jehovah; And on his law doth he meditate day and night. |
| YLT | But — in the law of Jehovah [is] his delight, And in His law he doth meditate by day and by night: |
| WEB | but his delight is in Yahweh’s law. On his law he meditates day and night. |
| BBE | But whose delight is in the law of the Lord, and whose mind is on his law day and night. |
The translations agree on the rendering of חֶ֫פְצ֥וֹ as delight.
The main clause is supported by a prepositional phrase and a conjunction phrase that lead into the main action of meditation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָגָה
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 1:2
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 Way of the Righteousgenerated
Psalm 1:2 describes the life of a blessed individual who finds joy in the teachings of the LORD. This person not only delights in God's law but also meditates on it day and night, emphasizing the importance of constant reflection on divine instruction. The psalm contrasts the fate of the righteous with that of the wicked, highlighting the benefits of following God's guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:8 | I delight to do Your will, O my God; Your law is within my heart.” |
| 2 | Psalm 112:1 | Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. |
| 3 | Psalm 119:11–35 | I have hidden Your word in my heart that I might not sin against You. |
| 4 | Job 23:12 | I have not departed from the command of His lips; I have treasured the words of His mouth more than my daily bread. |
| 5 | Jeremiah 15:16 | Your words were found, and I ate them. Your words became my joy and my heart’s delight. For I bear Your name, O LORD God of Hosts. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חֶ֫פְצ֥וֹ, chef.Tzogenerated
The noun חֵ֫פֶץ (chefets) signifies delight or pleasure. It captures the essence of finding joy in something valuable, which in this context refers to the Law of the LORD. This word is used to express a deep-seated joy that comes from engaging with God's commandments.
In this verse, the construct form indicates possession, as in 'his delight.' The parsing shows it as a masculine singular noun, emphasizing that this delight is a personal attribute of the blessed individual.
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 finite verb יֶהְגֶּ֗ה (yehgeh), meaning 'he meditates,' governs the structure of the verse. It is supported by two prepositional phrases that describe the focus of meditation: 'in the Law of the LORD' and 'on His law.'
The sentence flows from the subject's delight to the action of meditation, emphasizing a continuous engagement with God's teachings both day and night.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹרָה as νόμῳ (nomō), meaning 'law.' This choice aligns with the Hebrew meaning but may reflect a broader understanding of legal and moral instruction.
The Greek word μελετήσει (meletēsei) for 'he meditates' indicates a thoughtful and deliberate engagement with the law, suggesting a similar emphasis on contemplation as in the Hebrew.
In plain words — the whole versegenerated
Psalm 1:2 tells us that the blessed person finds joy in the Law of the LORD and meditates on it day and night. This verse emphasizes the importance of reflecting on God's teachings as a source of guidance and strength.
Frequently Asked Questionsgenerated
To meditate on the law of the LORD means to reflect deeply on His teachings and commandments, considering their implications for daily life.
Finding delight in God's law involves recognizing its value and relevance in guiding one's life, leading to joy and fulfillment.
Meditating day and night signifies a continuous and dedicated engagement with God's word, making it a central part of one's life.
This verse highlights the righteous person's joy in God's law, contrasting it with the fate of the wicked who do not follow His teachings.
Reflection Questionsgenerated
- In what ways can I incorporate meditation on God's law into my daily routine?
- What brings me joy and delight in my relationship with God?
- How can I encourage others to find joy in God's teachings?
- What challenges do I face in meditating on God's law day and night?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the importance of meditating on God's law, emphasizing its role in guiding righteous living.
[The blessed person] meditates on the law of the Lord day and night, not as one who entrusts the words of the law to his memory without works, but as one who by meditating performs works consistent with it,Early Church Fathers on Psalms 1 →
Certainly, even if I shall not have been able to understand everything, if I am, nevertheless, busily engaged in the divine Scriptures and “I meditate on the law of God day and night” and at no time at all do I desist inquiring,Early Church Fathers on Psalms 1 →
The splendid brilliance of God’s grace never suffers an eclipse. No, it is always at hand to enlighten the inner thoughts of those who really want it.Early Church Fathers on Psalms 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut his delight [is] in the law of the Lord,.... Not the law of nature, which was inscribed on Adam's heart in innocence, but now greatly impaired by sin, and become very imperfect and very
Read John Gill on Psalms 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut his delight is in the law of the LORD; and in his law doth he meditate day and night.
Read Robert Jamieson on Psalms 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the law, i.e. in the study and practice of it, as appears from the context. The law of God may be here understood of the whole doctrine delivered by God to the church, consisting of doctrines, precepts, promises, and threatening, &c.; as it is taken 58:1 ; or more particularly of the preceptive part of it, which is commonly so called; and so this is noted as the peculiar character of a good man, that he delighteth himself not only in the promises, which a bad man may do, , but even in the commands of God, 119:47 127 143 , which are unwelcome and burdensome to a wicked man. The word meditate implies a deep, and serious, and affectionate thoughtfulness about it: see 49:3 . Day and night…
Read Matthew Poole on Psalms 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 1:2 But his delight [is] in the law of the LORD; and in his law doth he meditate day and night.Ver. 2. But his delight is in the law of the Lord] i.e. In the whole doctrine of the Holy Scriptures, that invariable rule of truth, as Irenaeus rightly calleth it, Kανωντηςαληθειαςακλινης. He findeth rest nowhere, nisi in angulo cum libello, in a nook with this book, as Thomas Kempis was wont to say, who also with his own hand wrote out the Bible. King Alphonsus read it over fourteen times, together with such commentaries as those times afforded. Luther said he would not live in paradise without the word, as with it he could live well enough in hell. Magdalen, wife to Dr Paraeus, after she…
Read John Trapp on Psalms 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) But.—The Hebrew is an elliptical expression implying a strong contrast, “nay but,” “on the contrary.” The positive side of a good man’s character is now described according to the standard which prevailed when the written law first came truly into force. In the law of Jehovah is his delight.—Or, to the law of Jehovah is his inclination. The Hebrew word means primarily “to bend.” Meditate.—Literally, murmur (of a dove, Isaiah 38:14; of men lamenting, Isaiah 16:7; of a lion growling, Isaiah 31:4; of muttered charms, Isaiah 8:19). (Comp. Joshua 1:8, which might have suggested this).
Read Charles John Ellicott on Psalms 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. But his delight is in the law of the Lord] חפצו chephtso, his will, desire, affection, every motive in his heart, and every moving principle in his soul, are on the side of God and his truth. He takes up the law of the Lord as the rule of his life; he brings all his actions and affections to this holy standard. He looketh into the perfect law of liberty; and is not a forgetful hearer, but a doer of the word; and is therefore blessed in his deed. He not only reads to gain knowledge from the Divine oracles, but he meditates on what he has read, feeds on it; and thus receiving the sincere milk of the word, he grows thereby unto eternal life. This is not an occasional study to him; it…
Read AdamClarke on Psalms 1 →CambridgeThe Cambridge Bible for Schools and Colleges2. The positive principle and source of the righteous man’s life. The law of the Lord is his rule of conduct. It is no irksome restriction of his liberty but the object of his love and constant study (Deuteronomy 6:6-9). True happiness is to be found not in ways of man’s own devising, but in the revealed will of God. “The purpose of the Law was to make men happy.” Kay. Cp. Deuteronomy 33:29. his delight] The religion of Israel was not an external formalism, but an obedience of the heart. Cp. Psalms 37:31; Psalms 40:8; Psalms 112:1; Psalms 119:35; Psalms 119:97. the law of the Lord] The Hebrew word tôrâh has a much wider range of meaning than law, by which it is always rendered in the A.V.…
Read Cambridge on Psalms 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut his delight - His pleasure; his happiness. Instead of finding his happiness in the society and the occupations of the wicked, he finds it in the truth of God.
Read Albert Barnes on Psalms 1 →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
But his delight is in the Law of the LORD, and on His law he meditates day and night.
but his delight is in Yahweh’s law. On his law he meditates day and night.
But his delight is in the Law of the LORD, and on His law he meditates day and night.
Instead he finds pleasure in obeying the Lord’s commands; he meditates on his commands day and night.
Tyndale line
But his delight is in the law of the LORD; and in his law doth he meditate day and night.
But his delight is in the law of Jehovah; And on his law doth he meditate day and night.
But his delight is in the law of the LORD; and in his law doth he meditate day and night.
But his delight is in the law of the LORD; and in his law doth he meditate day and night.
But his delite is in the Lawe of the Lord, and in his Lawe doeth he meditate day and night.
Strictly literal
But his delight is in Jehovah's law, and in his law doth he meditate day and night.
But — in the law of Jehovah [is] his delight, And in His law he doth meditate by day and by night:
But his delight [is] in the Law of YHWH, || And in His law he meditates by day and by night:
But whose delight is in the law of the Lord, and who doth meditate in his law by day and night.
But his delight is in the law of Yahweh, and on his law he meditates day and night.
From the Latin
But his will is in the law of the Lord, and on his law he shall meditate day and night.
Simplified
Instead they love to do what the law of the Lord says, and they think about it day and night.
But whose delight is in the law of the Lord, and whose mind is on his law day and night.
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 in their wording for Psalm 1:2, with a complete match of 9 out of 9 words. This consistency highlights the shared understanding of the text across these witnesses.
כִּ֤י אִ֥ם בְּתוֹרַ֥ת יְהוָ֗ה חֶ֫פְצ֥וֹ וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 1:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word חֵ֫פֶץ (*chephets*) primarily means delight or pleasure. It encompasses concepts of desire and longing, as well as the good pleasure or purpose of Yahweh. The word can also refer to something valuable or a matter of interest. There are no significant disagreements among the lexicons regarding its meanings.
חֵ֫פֶץ n.m. delight, pleasure
delight
desire, longing
the good pleasure, will, purpose, of Yahweh
that in which one takes delight, his business (late), or matter
base
H2656 חֵ֫פֶץ delight, pleasure
2656 chephets khay'-fets
from 2654; pleasure; hence (abstractly) desire; concretely, a
valuable thing; hence (by extension) a matter (as something in
mind):--acceptable, delight(-some), desire, things desired,
matter, pleasant(-ure), purpose, willingly.
see HEBREW for 02654
חֵ֫פֶץ (che.phets) — pleasure.
1) delight, pleasure
1a) delight
1b) desire, longing
1c) the good pleasure
1d) that in which one takes delight
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3ms
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יוֹמָם (yowmam) refers to the concept of daytime or the period of light in a day. It functions both as a noun meaning 'daytime' and as an adverb meaning 'by day.' The word is derived from יוֹם (yom), which means 'day.'
יוֹמָם 51 subst. and adv. daytime, by day
base
H3119 יוֹמָם subst. and adv. daytime, by day
3119 yowmam yo-mawm'
from 3117; daily:--daily, (by, in the) day(-time).
see HEBREW for 03117
יוֹמָם (yo.mam) — by day.
adv
1) by day, in the daytime
subst
2) daytime
Adv — AdverbHD
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.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in