Psalms 20:9 — Word Study
WLCיְהוָ֥ה הוֹשִׁ֑יעָה הַ֝מֶּ֗לֶךְ יַעֲנֵ֥נוּ בְיוֹם־ קָרְאֵֽנוּ׃
BSAthey(masc.)hêm to bowkâraʻ to fallnâphal weʼănachnûw -kamaiqûwm to upholdʻûwd
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֥ה | O Yahweh | Noun proper |
| הוֹשִׁ֑יעָה | save ! | Verb hiphil imperative second person masculine singular, suffix |
| הַ֝מֶּ֗לֶךְ | the king | Particle, noun common masculine singular absolute |
| יַעֲנֵ֥נוּ | may he answer us | Verb qal imperfect third person masculine singular, suffix |
| בְיוֹם־ | on [the] day | Preposition, noun common masculine singular construct |
| קָרְאֵֽנוּ׃ | call out we | Verb qal infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, save the king. Answer us on the day we call. |
| KJV | Save, LORD: let the king hear us when we call. |
| ASV | Save, Jehovah: Let the King answer us when we call. |
| YLT | O Jehovah, save the king, He doth answer us in the day we call! |
| WEB | Save, Yahweh! Let the King answer us when we call! |
| BBE | Come to our help, Lord: let the king give ear to our cry. |
Where they part company is הוֹשִׁ֑יעָה — see How Translations Differ.
The verse consists of a main clause and a subordinate request, indicating the urgency of the plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 20:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Trust in God's Deliverancegenerated
Psalm 20:9 is a plea for Yahweh's intervention on behalf of the king. The psalmist expresses confidence in God's ability to save, contrasting the trust placed in earthly powers with reliance on divine help. This psalm reflects a communal cry for assistance, emphasizing the importance of God's response in times of need, as seen in the preceding verses that outline the trust in Yahweh's saving power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 118:25–26 | O LORD, save us, we pray. We beseech You, O LORD, cause us to prosper! |
| 2 | Matthew 21:9–15 | The crowds that went ahead of Him and those that followed were shouting: “Hosanna to the Son of David!” “Blessed is He who comes in the name of the Lord!” “Hosanna in the highest!” |
| 3 | Psalm 2:6–10 | “I have installed My King on Zion, upon My holy mountain.” |
| 4 | Psalm 5:2 | Attend to the sound of my cry, my King and my God, for to You I pray. |
| 5 | Psalm 24:7 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הוֹשִׁ֑יעָה, ho.Shi.'ahgenerated
The verb הוֹשִׁ֑יעָה (ho.Shi.'ah) is a Hiphil imperative form of the root יָשַׁע (yasha`), meaning 'to save' or 'to deliver'. It conveys a sense of urgency and a request for rescue from danger or distress, often used in contexts of battle or moral peril.
The imperative form indicates a direct appeal to God, highlighting the psalmist's dependence on divine intervention. This word encapsulates the essence of salvation in the biblical narrative, where God is seen as the ultimate protector and deliverer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse comprises two main clauses connected by a conjunction. The first clause is a direct appeal to Yahweh: יְהוָ֥ה הוֹשִׁ֑יעָה הַ֝מֶּ֗לֶךְ, O Yahweh, save the king. The second clause expresses a request for a response: יַעֲנֵ֥נוּ בְיוֹם־ קָרְאֵֽנוּ, may He answer us on the day we call.
The structure emphasizes the urgency of the plea, with the verb הוֹשִׁ֑יעָה leading the request for salvation, followed by the subject and object in a straightforward manner, reflecting the directness of the psalmist's appeal.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הוֹשִׁ֑יעָה is rendered as σῶσον (sōson), which also means 'save'. This choice aligns with the Hebrew meaning but may carry a slightly different connotation in the Greek context, focusing on preservation and safety.
The translation reflects a consistent understanding of the need for divine intervention, reinforcing the theme of salvation present in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Psalm 20:9 is a prayer asking Yahweh to save the king and to respond when the people call out to Him. It highlights the trust in God's power to deliver and the communal nature of the plea for help.
Frequently Asked Questionsgenerated
Calling on the LORD signifies turning to God in prayer for help and guidance, expressing reliance on His power and mercy.
The king represents the leadership and well-being of the nation; praying for the king's salvation reflects a communal concern for the nation's fate.
This verse illustrates the belief that God actively intervenes in human affairs, particularly in times of crisis or need.
This phrase emphasizes the immediacy of the need for God's response, indicating a specific time of distress when the people are seeking His help.
Reflection Questionsgenerated
- In what areas of my life do I need to call on the LORD for help and deliverance?
- How can I cultivate a deeper trust in God's ability to save and respond to my prayers?
- What does it mean for me to support my leaders in prayer, as reflected in this psalm?
- How can I encourage others to seek God's help in their times of need?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often reflecting on the significance of divine salvation and the role of Christ as the ultimate King.
"O Lord, save the King:" that He, who in His Passion has shown us an example of conflict, should also offer up our sacrifices, the Priest raised from the dead, and established in heaven.Early Church Fathers on Psalms 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 20:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSave, Lord,.... Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words, joining the word "king" to them, which is in the next clause; but this, as Aben Ezra observes, is not
Read John Gill on Psalms 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySave, LORD: let the king hear us when we call. Save, Lord. The renewed prayer has relation to Psalms 20:6, "the Lord saveth;" "Save Lord," Psalms 20:9; "he will hear him," Psalms 20:6; "let the king hear us," Psalms 20:9.
Read Robert Jamieson on Psalms 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. David. So the sense is, O Lord, preserve and assist the king, that when we are distressed and cry to him for help, he may be able and ready to help us. Or, 2. God, the supreme Monarch, the King of kings, and in a peculiar manner the King of Israel, hear and answer us, when we pray for our king and people. And for the change of persons in this verse, nothing is more common. Or, 3. Christ, called the King both in the Old and New Testament. But this verse is by divers learned men rendered thus, Lord, save the king; he (i.e. the Lord) will hear us (or, let him hear us; for the future tense is oft put imperatively) when we cry or call upon him. And this version is very agreeable to…
Read Matthew Poole on Psalms 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 20:9 Save, LORD: let the king hear us when we call.Ver. 9. Save, Lord] A short but pithy prayer: Quam multa quam paucis. Let the king hear us] They beg of God that the king may hear them, so as to govern and defend them in equity and tranquillity; or, Respondent Rex (so Aben Ezra rendereth it), Let the king say Amen to our prayers to thee and our requests to him.
Read John Trapp on Psalms 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Save Lord . . .—The Authorised Version follows the accentuation of the Masoretic text, but spoils the rhythm, and interrupts the sense. The LXX. and Vulg., followed by all modern commentators, dividing the verse differently render, “Jehovah, save the king,” whence our National Anthem. Jehovah thus becomes the subject of the verb hear in the last clause. “May He hear us in the day of our calling.” The change from second to third person is characteristic of the Hebrew manner of conquering emotion, and allowing the close of a poem to die away in calm and subdued language. (Comp. Psalms 110:7.)
Read Charles John Ellicott on Psalms 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Save, Lord] This verse was spoken by all the congregation, and was the chorus and conclusion of the piece. The verse may be read, Lord, save the king! He will hear as in the day of our calling. The Vulgate, Septuagint, AEthiopic, Arabic, Anglo-Saxon, read the verse thus: Lord, save the king! and hear us whensoever we shall call upon thee. The Syriac reads differently: The Lord will save us: and our king will hear us in the day in which we shall call upon him. This refers all to GOD: while the others refer the latter clause to DAVID. Lord, save David; and David will save us. "If thou preservest him, he will be thy minister for good to us." This appears to be the easiest sense of the…
Read AdamClarke on Psalms 20 →CambridgeThe Cambridge Bible for Schools and Colleges9. Concluding prayer of the people. The rendering of A.V. and R.V. follows the punctuation of the Massoretic text. The prayer for the earthly king is addressed to the heavenly King whose representative he is. But Jehovah is not elsewhere styled absolutely the King (Psalms 145:1 and Isaiah 6:5 are not complete parallels); and the verse appears to correspond to Psalms 20:6. It seems best to follow the LXX and Vulg. in reading O Lord, save the king; and answer us &c. The rendering of the Vulg. Domine salvum fac regem is the origin of the familiar God save the king. See note on 1 Samuel 10:24. The P.B.V., Save Lord, and hear us, O King of heaven, when we call upon thee, is a free combination of…
Read Cambridge on Psalms 20 →Albert Barnes1798–1870Barnes' Notes on the BibleSave, Lord - “Yahweh, save.” This is still an earnest prayer. Confident as they are of success and triumph, yet they do not forget their dependence on God; they do not forget that victory must come from his hand.
Read Albert Barnes on Psalms 20 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
O LORD, save the king. Answer us on the day we call.
Save, Yahweh! Let the King answer us when we call!
O LORD, save the king. Answer us on the day we call.
The Lord will deliver the king; he will answer us when we call to him for help!
Tyndale line
Save, LORD: let the king hear us when we call.
Save, Jehovah: Let the King answer us when we call.
Save, LORD: let the King answer us when we call.
Save, LORD: let the king hear us when we call.
Saue Lord: let the King heare vs in the day that we call.
Strictly literal
Save, Jehovah! Let the king answer us in the day we call.
O Jehovah, save the king, He doth answer us in the day we call!
O YHWH, save the king, || He answers us in the day we call!
(20:10) O Lord, save [us]: may the king answer us on the day when we call [on him].
Yahweh, rescue the king; help us when we call.
From the Latin
Let thy hand be found by all thy enemies: let thy right hand find out all them that hate thee.
Simplified
May the Lord save the king! Please answer us when we call for help!
Come to our help, Lord: let the king give ear to our cry.
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 largely agree in their wording for Psalm 20:9. Five of the six words match, indicating a strong preservation of the text across these traditions.
יְהוָ֥ה הוֹשִׁ֑יעָה הַ֝מֶּ֗לֶךְ יַעֲנֵ֥נוּ בְיוֹם־ קָרְאֵֽנוּ׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 20:9
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.
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)
HNpt — Noun properHNpt
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
sav: In the sense "except," the word came into English through the French (sauf) and is fairly common (38 times, in addition to "saving," the King James Version Ec 5:11; Am 9:8; Mt 5:32; Lu 4:27; Re 2:17). It represents no particular Hebrew or Greek terms but is employed wherever it seems useful. It is still in good (slightly archaic) use, and the Revised Version (British and American) has few modifications (De 15:4 the King James Version; Ps 18:31, etc.), but the English Revised Version has dropped "saving" in
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqi3ms/Sp1bp — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqcc/Sp1bp — Verb qal infinitive construct common · suffixHVqcc/Sp1bp