Psalms 30:5 — Word Study
WLCכִּ֤י רֶ֨גַע׀ בְּאַפּוֹ֮ חַיִּ֪ים בִּרְצ֫וֹנ֥וֹ בָּ֭עֶרֶב יָלִ֥ין בֶּ֗כִי וְלַבֹּ֥קֶר רִנָּֽה׃
BSAto singzâmar The LordYᵉhôvâh piouschâçîyd to give thanksyâdâh memorialzêker Holy Placeqôdesh
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| רֶ֨גַע׀ | a moment | Noun common, masculine singular absolute |
| בְּאַפּוֹ֮ | [is] in anger his | Preposition, noun common masculine singular construct, suffix |
| חַיִּ֪ים | life | Noun common, masculine plural absolute |
| בִּרְצ֫וֹנ֥וֹ | [is] in favor his | Preposition, noun common masculine singular construct, suffix |
| בָּ֭עֶרֶב | in the evening | Preposition, noun common masculine singular absolute |
| יָלִ֥ין | it passes [the] night | Verb, Qal, imperfect third person masculine singular |
| בֶּ֗כִי | weeping | Noun common, masculine singular absolute |
| וְלַבֹּ֥קֶר | and to the morning | Conjunction, preposition, noun common masculine singular absolute |
| רִנָּֽה׃ | a shout of joy | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning. |
| KJV | For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning. |
| ASV | For his anger is but for a moment; His favor is for a life-time: Weeping may tarry for the night, But joy cometh in the morning. |
| YLT | For — a moment [is] in His anger, Life [is] in His good-will, At even remaineth weeping, and at morn singing. |
| WEB | For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning. |
| BBE | For his wrath is only for a minute; in his grace there is life; weeping may be for a night, but joy comes in the morning. |
The translations agree on the meaning of רֶ֨גַע as 'moment' or 'fleeting time.'
The sentence contrasts God's fleeting anger with His lasting favor and joy, structured around the main verb.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbH3885
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 30:5
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 Thanksgivinggenerated
Psalm 30:5 expresses the psalmist's gratitude for God's favor, contrasting it with His momentary anger. The psalm reflects a journey through sorrow and the assurance of joy that follows, emphasizing God's faithfulness. This theme resonates throughout the psalm, as the psalmist recalls God's past deliverance and seeks to encourage others to trust in His goodness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 103:9–17 | He will not always accuse us, nor harbor His anger forever. |
| 2 | Isaiah 26:20 | Go, my people, enter your rooms and shut your doors behind you. Hide yourselves a little while until the wrath has passed. |
| 3 | Isaiah 54:7–8 | “For a brief moment I forsook you, but with great compassion I will bring you back. |
| 4 | Isaiah 57:15–16 | For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite. |
| 5 | 2 Corinthians 4:17 | For our light and momentary affliction is producing for us an eternal glory that is far beyond comparison. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — רֶ֨גַע, Re.ga'generated
The word רֶ֨גַע (rega) refers to a very brief period of time, emphasizing its fleeting nature. It suggests a momentary experience, like a blink, which aligns with the context of God's anger being temporary.
This parsing as a masculine singular noun indicates it stands alone as a complete thought, highlighting the brevity of God's anger compared to the enduring nature of His favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of רֶ֨גַע as 'moment' or 'fleeting time.' All versions reflect this idea consistently.
Sentence Structuregenerated
The main verb in the verse is יָלִ֥ין (it passes), which governs the structure. This verb connects the subjects of weeping and joy, illustrating the transition from sorrow to happiness.
The sentence structure emphasizes the contrast between the temporary nature of weeping and the lasting joy that follows, with prepositional phrases elaborating on the timing and context.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word רֶ֨גַע is rendered with the Greek word τῷ, which indicates a specific moment. This choice underscores the fleeting aspect of the time described.
The translation captures the essence of the original Hebrew, maintaining the focus on the brief duration of God's anger.
In plain words — the whole versegenerated
Psalm 30:5 tells us that God's anger is only for a moment, but His favor lasts for a lifetime. While we may experience sorrow at night, joy will come in the morning, reflecting God's faithfulness and the promise of new beginnings.
Frequently Asked Questionsgenerated
It means that while God may express anger, it is temporary and does not last long, contrasting with His enduring favor.
The verse acknowledges that while we may face sorrow, it is not permanent; joy is promised to come after the night.
This signifies hope and renewal, suggesting that after difficult times, there is always the possibility of joy and restoration.
We can find comfort in knowing that our struggles are temporary and that joy will eventually return, encouraging us to hold on through tough times.
Reflection Questionsgenerated
- What moments in my life have felt like a 'night' of sorrow, and how did I experience the 'morning' of joy afterward?
- How can I remind myself of God's favor during difficult times?
- In what ways can I support others who are experiencing sorrow, helping them to look forward to joy?
- What practices can I adopt to cultivate a sense of joy in my life, especially after periods of hardship?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse, discussing the nature of God's anger and favor, and their implications for understanding life and knowledge.
In the same way that wrath arises from the indignation of God, so even life is generated from his will. If “life” indicates knowledge, … then wrath denotes lack of knowledge. Death is a turning from life.Early Church Fathers on Psalms 30 →
By “wrath” he refers to punishment and retribution, by “wrath” the divine Scripture meaning not only the initial response but also lasting anger.Early Church Fathers on Psalms 30 →
"For in His indignation is wrath" [Psalms 30:5]. For He has avenged against you the first sin, for which you have paid by death.Early Church Fathers on Psalms 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 30:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor his anger [endureth but] a moment,.... Anger is not properly in God, he being a simple, uncompounded, immovable, and unchangeable being; nor is it ever towards his people in reality, unless anger
Read John Gill on Psalms 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
Read Robert Jamieson on Psalms 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis anger endureth but a moment; commonly the afflictions which he sends upon his people are short, and last but for a few moments of their lives. In his favour is life; or, life, i.e. our whole life, is in his favour, i.e. he heapeth his favours upon them, for the greatest part of their present lives, and in the next life, which endures for ever; of which the Chaldee paraphrast expounds this place. And indeed without the consideration of eternal life, the difference between the duration of the afflictions and of the happiness of God’ s people, were neither so evident nor considerable as David here makes it. Life is oft put for a long and happy time, as 133:3 ; and for an eternal and…
Read Matthew Poole on Psalms 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 30:5 For his anger [endureth but] a moment; in his favour [is] life: weeping may endure for a night, but joy [cometh] in the morning.Ver. 5. For his anger endureth but a moment] Though it lasts all a man’ s life; for what is that to eternity? Puncture est quod vivimus et puncto minus. But it soon repenteth the Lord concerning his servants; whom, out of love displeased, he correcteth for a short braid, Isaiah 54:7-8 1 Corinthians 14:17 Isaiah 26:20 Hebrews 10:37. Tantillum, tantillum, adhuc pussillum. Bear up, therefore, faint not, fret not. Flebile principium melior fortuna sequetur. If our sorrows be long, they are light; if sharper, the shorter. The sharp north east wind never…
Read John Trapp on Psalms 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For his anger.—Literally, “For a moment (is) in his anger, Life in his favour; In the evening comes to lodge weeping, But at morning a shout of joy.” Some supply comes to lodge with the last clause, but the image is complete and finer without. It is thoroughly Oriental. Sorrow is the wayfarer who comes to the tent for a night’s lodging, but the metaphor of his taking his leave in the morning is not carried on, and we have instead the sudden waking with a cry of joy, sudden as the Eastern dawn, without twilight or preparation. Never was faith in the Divine love more beautifully expressed. (Comp. Isaiah 54:7-8.)
Read Charles John Ellicott on Psalms 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. For his anger endureth but a moment] There is an elegant abruptness in these words in the Hebrew text. This is the literal translation: "For a moment in his anger. Lives in his favour. In the evening weeping may lodge: but in the morning exultation." So good is God, that he cannot delight in either the depression or ruin of his creatures. When he afflicts, it is for our advantage, that we may be partakers of his holiness, and be not condemned with the world. If he be angry with us, it is but for a moment; but when we have recourse to him, and seek his face, his favour is soon obtained, and there are lives in that favour-the life that now is, and the life that is to come. When…
Read AdamClarke on Psalms 30 →CambridgeThe Cambridge Bible for Schools and Colleges5. Literally, For a moment in his anger;life in his favour:which is generally explained to mean, as in R.V. marg., For his anger is but for a moment;His favour is for a life-time:on the ground that the parallelism requires the contrast between a lifetime and a moment. But this is a maimed and inadequate explanation. The parallelism is (as is often the case) incomplete; life is not the antithesis to a moment but to the adversity which comes in Jehovah’s anger. If the thought of the lines were expanded it would be: For in his anger is adversity for a moment;In his favour is life for length of days.The A.V. may therefore be retained as a tolerable paraphrase. Life carries with it the ideas of…
Read Cambridge on Psalms 30 →Albert Barnes1798–1870Barnes' Notes on the BibleFor his anger endureth but a moment - Margin: There is but “a moment in his anger.” So the Hebrew. That is, his anger endures but a short time, or brief period.
Read Albert Barnes on Psalms 30 →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
For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning.
For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning.
For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning.
For his anger lasts only a brief moment, and his good favor restores one’s life. One may experience sorrow during the night, but joy arrives in the morning.
Tyndale line
For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
For his anger is but for a moment; His favor is for a life-time: Weeping may tarry for the night, But joy cometh in the morning.
For his anger is but for a moment; in his favour is life: weeping may tarry for the night, but joy cometh in the morning.
For his anger endureth but a moment; in his favor is life: weeping may endure for a night, but joy cometh in the morning.
For he endureth but a while in his anger: but in his fauour is life: weeping may abide at euening, but ioy commeth in the morning.
Strictly literal
For a moment [is passed] in his anger, a life in his favour; at even weeping cometh for the night, and at morn there is rejoicing.
For — a moment [is] in His anger, Life [is] in His good-will, At even remaineth weeping, and at morn singing.
For—a moment [is] in His anger, || Life [is] in His goodwill, || At evening remains weeping, and at morning singing.
(30:6) For his anger is momentary, [but] life is in his favor: in the evening [cometh] weeping to stay for a night, but in the morning, there is joyful song.
For his anger is only for a moment; but his favor is for a lifetime. Weeping comes for a night, but joy comes in the morning.
From the Latin
Thou wilt bring me out of this snare, which they have hidden for me: for thou art my protector.
Simplified
For his anger only lasts a moment, but his favor lasts a lifetime. You may spend the night in tears, but happiness comes with the morning.
For his wrath is only for a minute; in his grace there is life; weeping may be for a night, but joy comes in the morning.
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 show agreement on the core message of the verse, with both emphasizing the contrast between temporary anger and lasting favor. The Septuagint retains much of the original Hebrew structure, though its word order differs.
כִּ֤י רֶ֨גַע׀ בְּאַפּוֹ֮ חַיִּ֪ים בִּרְצ֫וֹנ֥וֹ בָּ֭עֶרֶב יָלִ֥ין בֶּ֗כִי וְלַבֹּ֥קֶר רִנָּֽה׃
6 of the 10 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 30:5
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)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
HNcmpa — Noun common · masculine plural absoluteHNcmpa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
The Hebrew word בְּכִי (*bkiy*) means 'weeping' and is derived from a root that suggests a sense of dripping or overflowing. It covers the concept of continual weeping or sorrow. The entries consistently define it as a noun related to the act of weeping.
בְּכִי n.m. weeping
base
H1065 בְּכִי weeping
1065 Bkiy bek-ee'
from 1058; a weeping; by analogy, a dripping:--overflowing,
X sore, (continual) weeping, wept.
see HEBREW for 01058
בְּכִי (be.khi) — weeping.
a weeping, weeping
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HC/Rd/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
רִנָּה (rinnah) refers to a ringing cry, often associated with joy, grief, or proclamation. It is derived from the root meaning to creak or make a shrill sound. The term encompasses various expressions of emotion, including gladness and triumph, and can denote both joyful singing and cries of supplication.
רִנָּה n.f. ringing cry
base
H7440 רִנָּה ringing cry
7440 rinnah rin-naw'
from 7442; properly, a creaking (or shrill sound), i.e. shout
(of joy or grief):--cry, gladness, joy, proclamation,
rejoicing, shouting, sing(-ing), triumph.
see HEBREW for 07442
רִנָּה (rin.nah) — cry.
1) ringing cry
1a) of entreaty, supplication
1b) in proclamation, joy, praise
HNcfsa — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…