Psalms 22:2 — Word Study
WLCאֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה וְ֝לַ֗יְלָה וְֽלֹא־ דֽוּמִיָּ֥ה לִֽי׃
BSAgodʼêl [Elohim, the supreme Creator] godʼêl what?mâh Forsakenʻâzab distantrâchôwq salvationyᵉshûwʻâh Chroniclesdâbâr roaringshᵉʼâgâh
| Greek | English | Parsing |
|---|---|---|
| אֱֽלֹהַ֗י | O God my | Noun common masculine plural construct, suffix |
| אֶקְרָ֣א | I call out | Verb, Qal, imperfect first person common singular |
| י֭וֹמָם | by day | Adverb |
| וְלֹ֣א | and not | Conjunction, particle |
| תַעֲנֶ֑ה | you answer | Verb, Qal, imperfect second person masculine singular |
| וְ֝לַ֗יְלָה | and night | Conjunction, noun common masculine singular absolute |
| וְֽלֹא־ | and not | Conjunction, particle |
| דֽוּמִיָּ֥ה | repose | Noun common, feminine singular absolute |
| לִֽי׃ | [belongs] to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I cry out by day, O my God, but You do not answer, and by night, but I have no rest. |
| KJV | O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. |
| ASV | O my God, I cry in the daytime, but thou answerest not; And in the night season, and am not silent. |
| YLT | My God, I call by day, and Thou answerest not, And by night, and there is no silence to me. |
| WEB | My God, I cry in the daytime, but you don’t answer; in the night season, and am not silent. |
| BBE | O my God, I make my cry in the day, and you give no answer; and in the night, and have no rest. |
There are no significant differences among the translations regarding אֱֽלֹהַ֗י.
The structure features a main clause followed by several phrases that elaborate on the timing and nature of the speaker's distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאֵל
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 22:2
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 — A Cry of Distressgenerated
Psalm 22:2 captures the intense feelings of abandonment and despair experienced by the psalmist. The speaker cries out to God during the day and night, expressing a longing for divine intervention amidst suffering. This psalm reflects a deep emotional struggle, resonating with the experiences of those who feel distant from God, as seen in other passages such as Psalm 42:3 and Psalm 55:16-17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:3 | My tears have been my food both day and night, while men ask me all day long, “Where is your God?” |
| 2 | Psalm 55:16–17 | But I call to God, and the LORD saves me. |
| 3 | Psalm 88:1 | O LORD, the God of my salvation, day and night I cry out before You. |
| 4 | Luke 18:7 | Will not God bring about justice for His elect who cry out to Him day and night? Will He continue to defer their help? |
| 5 | 1 Thessalonians 3:10 | Night and day we pray most earnestly that we may see you face to face and supply what is lacking from your faith. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֱֽלֹהַ֗י, 'elo.Haigenerated
The word אֱלֹהַי ('elo.Hai) is a construct form of אֱלֹהִים (elohiym), meaning 'my God.' This term emphasizes a personal relationship with the divine, indicating both reverence and intimacy. The parsing as a noun with a suffix shows that it is directed towards God as a singular entity, reflecting the psalmist's plea for attention and help.
In this context, the use of אֱלֹהַי underscores the speaker's desperation and reliance on God, highlighting the emotional weight of the cry for help.
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 אֶקְרָ֣א ('ek.Ra') governs the main clause, indicating the action of calling out. The structure includes adverbial phrases specifying when the calling occurs — י֭וֹמָם (by day) and לַ֗יְלָה (and night) — and the response expected from God.
The arrangement emphasizes the speaker's persistent cry for help, highlighting the contrast between the act of calling out and the lack of divine response.
Septuagint Backgroundgenerated
In the Septuagint, אֱֽלֹהַ֗י is rendered as θεὸς (theos), which means 'God.' This choice reflects a direct translation that maintains the personal address to the divine.
The use of θεὸς indicates a consistent understanding of the divine nature, emphasizing the speaker's plea for divine attention.
In plain words — the whole versegenerated
Psalm 22:2 expresses a deep sense of abandonment as the psalmist cries out to God both day and night, feeling unheard and restless. This lament reflects the emotional turmoil faced when one feels distant from God.
Frequently Asked Questionsgenerated
The psalmist is expressing a sense of urgency and desperation in calling out to God during the day, indicating that their troubles are constant and overwhelming.
The psalmist feels abandoned and unheard, reflecting a common human experience of feeling distant from God during times of distress.
This phrase emphasizes that the psalmist's distress continues into the night, a time often associated with fear and uncertainty.
This implies a state of unrest and turmoil, where the psalmist is unable to find peace or comfort amidst their suffering.
Reflection Questionsgenerated
- How do I respond when I feel distant from God, as the psalmist does?
- What are some ways I can seek God's presence in times of trouble?
- How can I find peace in my life when I feel overwhelmed by circumstances?
- What does it mean to me to call God 'my God' in my prayers?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, noting the psalmist's feelings of abandonment and the significance of calling upon God.
He is surely showing his surprise here that the Father does not hear him; he regards it as something strange and unusual. But the Father reserved his hearing until the fit time that he should be heard.Early Church Fathers on Psalms 22 →
My God, I will cry unto You in the daytime, and You will not hear [Psalms 22:2].Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO my God, I cry in the daytime,.... In the time of his suffering on the cross, which was in the daytime: but thou hearest me not; and yet he was always heard, John 11:41; though he was not saved from
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. Thou hearest not - i:e., answered not. Not silent. God's silence only stimulates Him the more not to be silent.
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. I continue praying day and night without intermission. Or thus, I have no silence, i.e. no quietness or rest, as this word signifies, ; in which respect also the sea and waves thereof are said to be silent, i.e. still and quiet, . And so this last clause answers to and expounds the former, thou hearest not, which is most usual in this book.
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.Ver. 2. O my God, I cry in the day time, &c.] This was a sore temptation, that his heartiest prayers were not heard. This might have made him jealous of God; to have had hard conceits of him and heavy conceits of himself. But saith he in the following verses, Thou art holy, and thy name is to be sanctified, though I be not gratified. And moreover, others have called upon thee and have been heard, Psalms 22:4-5, though I now for mine unworthiness am denied. For "I am a worm, and no man," Psalms 22:6. Thus it puts him not off that he is not heard, as others; but humbles him. It drives…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And am not silent.—This misses the parallelism, which evidently requires “O my God, I cry in the daytime, and thou answerest not; in the night, and find no repose.”
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I cry in the day-time, and in the night-season] This seems to be David's own experience; and the words seem to refer to his own case alone. Though I am not heard, and thou appearest to forget or abandon me; yet I continue to cry both day and night after thy salvation.
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges2. thou hearest not] R.V., thou answerest not. and am not silent] Better as R.V. marg., but find no rest: no answer comes to bring me respite.
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleO my God, I cry in the daytime - This, in connection with what is said at the close of the verse, “and in the night-season,” means that his cry was incessant or constant. See the notes at Psalms 1:2.
Read Albert Barnes on Psalms 22 →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 cry out by day, O my God, but You do not answer, and by night, but I have no rest.
My God, I cry in the daytime, but you don’t answer; in the night season, and am not silent.
I cry out by day, O my God, but You do not answer, and by night, but I have no rest.
My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.
Tyndale line
O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.
O my God, I cry in the daytime, but thou answerest not; And in the night season, and am not silent.
O my God, I cry in the day-time, but thou answerest not; and in the night season, and am not silent.
O my God, I cry in the day-time, but thou hearest not; and in the night season, and am not silent.
O my God, I crie by day, but thou hearest not, and by night, but haue no audience.
Strictly literal
My God, I cry by day, and thou answerest not; and by night, and there is no rest for me:
My God, I call by day, and Thou answerest not, And by night, and there is no silence to me.
My God, I call by day, and You do not answer, || And by night, and am not silent.
(22:3) O my God! I call in the day-time, but thou answerest not; and in the night I find no rest.
My God, I cry out in the daytime, but you do not answer, and at night I am not silent!
From the Latin
He hath set me in a place of pasture. He hath brought me up, on the water of refreshment:
Simplified
My God, every day I cry out to you, but you don't answer; at night too, but I get no rest.
O my God, I make my cry in the day, and you give no answer; and in the night, and have no rest.
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 closely, with 9 of the 9 words matched. This shows a strong consistency in the transmission of this verse across different textual traditions.
אֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה וְ֝לַ֗יְלָה וְֽלֹא־ דֽוּמִיָּ֥ה לִֽי׃
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 22:2
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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
HD — 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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
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
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
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.)
HC/Ncmsa — 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
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
דּוּמִיָּה (duwmiyah) refers to silence, stillness, or a state of repose. It is derived from a root meaning stillness and can imply a sense of quiet or trust. The entries consistently highlight its meanings related to silence and waiting, but do not provide specific verse references.
דּוּמִיָּה, דֻּמִיָּה n.f. silence, still waiting, repose
base
H1747 דּוּמִיָּה, דֻּמִיָּה silence, still waiting, repose
1747 duwmiyah doo-me-yaw'
from 1820; stillness; adverbially, silently; abstractly
quiet, trust:--silence, silent, waiteth.
see HEBREW for 01820
דּוּמִיָּה (du.miy.yah) — silence.
silence, still, repose, still waiting
HNcfsa — Noun common · feminine singular absoluteHNcfsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs