Psalms 37:19 — Word Study
WLCלֹֽא־ יֵ֭בֹשׁוּ בְּעֵ֣ת רָעָ֑ה וּבִימֵ֖י רְעָב֣וֹן יִשְׂבָּֽעוּ׃
BSAIn the timeʻêth [perilous, evil, of adversity, distress] of evilraʻ they will notlôʼ be ashamedbûwsh▸ [put to, confounded with] and in the daysyôwm [days of hardship, when all are in need of food] of faminerᵉʻâbôwn [severe lack of, great] they will be satisfiedsâbaʻ▸ [completely, abundantly]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יֵ֭בֹשׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| בְּעֵ֣ת | in a time | Preposition, noun common both singular construct |
| רָעָ֑ה | evil | Noun common, feminine singular absolute |
| וּבִימֵ֖י | and in days of | Conjunction, preposition, noun common masculine plural construct |
| רְעָב֣וֹן | famine | Noun common, masculine singular absolute |
| יִשְׂבָּֽעוּ׃ | they will be satisfied | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the time of evil they will not be ashamed, and in the days of famine they will be satisfied. |
| KJV | They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. |
| ASV | They shall not be put to shame in the time of evil; And in the days of famine they shall be satisfied. |
| YLT | They are not ashamed in a time of evil, And in days of famine they are satisfied. |
| WEB | They shall not be disappointed in the time of evil. In the days of famine they shall be satisfied. |
| BBE | They will not be shamed in the evil time, and in the days when all are in need of food they will have enough. |
Where they part company is in the nuances of translation, but they all convey the core message of assurance for the righteous.
The verse features a main clause supported by two prepositional phrases, clearly delineating the conditions under which the promises are made.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹשׁ
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 37:19
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Assurance of the Righteousgenerated
Psalms 37:19 emphasizes that those who live righteously will not be put to shame during times of evil or famine. This assurance is part of a broader theme in the psalm, which contrasts the fate of the wicked with the blessings bestowed upon the blameless. The psalmist reassures the faithful that despite adversities, they will find sustenance and satisfaction, echoing God's faithfulness to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 9:12 | For surely no man knows his time: Like fish caught in a cruel net or birds trapped in a snare, so men are ensnared in an evil time that suddenly falls upon them. |
| 2 | Amos 5:13 | Therefore, the prudent keep silent in such times, for the days are evil. |
| 3 | Micah 2:3 | Therefore this is what the LORD says: “I am planning against this nation a disaster from which you cannot free your necks. Then you will not walk so proudly, for it will be a time of calamity. |
| 4 | Ephesians 5:16 | redeeming the time, because the days are evil. |
| 5 | Psalm 33:19 | to deliver them from death and keep them alive in famine. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יֵ֭בֹשׁוּ, Ye.vo.shugenerated
The verb יֵ֭בֹשׁוּ (yevo'shu) is in the imperfect tense, indicating an ongoing or future action. It conveys the idea of being ashamed or feeling disappointment, often in the context of unmet expectations or failure. This word is rooted in a broader emotional landscape, encapsulating feelings of guilt and disconcertion.
In this verse, the use of יֵ֭בֹשׁוּ is particularly significant as it reassures the righteous that they will not experience this shame during the perilous times described. The promise of not being put to shame is a powerful declaration of God's protection over those who trust in Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of יֵ֭בֹשׁוּ as they will not be ashamed.
Sentence Structuregenerated
The structure of the verse is built around two main verbs: יֵ֭בֹשׁוּ (they will be ashamed) and יִשְׂבָּֽעוּ (they will be satisfied). The first clause introduces the context of shame during evil times, while the second clause provides a contrast with the promise of satisfaction during famine.
The use of conjunctions and prepositional phrases organizes the verse into two clear statements, highlighting the dual assurances given to the righteous.
Septuagint Backgroundgenerated
The Septuagint translates יֵ֭בֹשׁוּ as καταισχυνθήσονται, which carries a similar meaning of being put to shame. This choice reflects the translators' understanding of the emotional weight of the term, aligning with the Hebrew intent.
In contrast, the term for famine is rendered as λιμοῦ, which also emphasizes the severity of hunger, consistent with the Hebrew meaning.
In plain words — the whole versegenerated
Psalms 37:19 assures that the righteous will not be ashamed during difficult times and will find satisfaction even in famine. This reflects God's faithfulness and provision for those who trust in Him.
Frequently Asked Questionsgenerated
It means that the righteous will not experience disappointment or guilt during difficult times, as God will protect and provide for them.
The verse indicates that even in times of severe lack, the righteous will be satisfied, highlighting God's provision in all circumstances.
The time of evil represents periods of distress and adversity, during which the faithful can trust in God's protection and care.
It serves as a reminder that God is aware of our struggles and will not let us be put to shame; instead, He will provide for our needs.
Reflection Questionsgenerated
- In what ways have I experienced God's provision during difficult times?
- How can I remind myself of God's faithfulness when facing adversity?
- What does it mean to me to know that I will not be ashamed in times of trouble?
- How can I support others who are struggling with feelings of shame or disappointment?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the assurance of the righteous in times of trouble, highlighting God's providence and support.
"They shall not be ashamed in the evil time" [Psalms 37:19]. In the day of trouble, in the day of distress, they shall not be "ashamed," as he is ashamed whose hope deceives him.Early Church Fathers on Psalms 37 →
Those choosing a blameless life enjoy providence completely; even if they encounter disasters, they will emerge superior to them;Early Church Fathers on Psalms 37 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 37:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall not be ashamed in the evil time,.... Of affliction and persecution, or of old age, or in the day of judgment, when it will go ill with others; see 1 John 2:28; and in the days of famine
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD knoweth the days of the upright: and their inheritance shall be for ever.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall not be ashamed, for the disappointment of their hopes, but their hopes and desires shall be satisfied, as it follows.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.Ver. 19. They shall not be ashamed] They shall hold up their heads when others droop; neither shall they be without comfort in times of common calamity, as Noah was - media tranquillus in unda. And in the days of famine they shall be satisfied] God will work wonders rather than they shall want anything that is good for them; as he fed the Israelites in the wilderness, Elijah by the ravens, Jeremiah by a special providence in the siege. As Rochelle was relieved by an extraordinary shoal of fish cast in upon them by Divine providence. And as Leyden, besieged by the Duke of Alva and…
Read John Trapp on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. They shall not be ashamed] They have expressed strong confidence in the Lord; and he shall so work in their behalf that their enemies shall never be able to say, "Ye have trusted in your God, and yet your enemies have prevailed over you." No; for even in the days of famine they shall be satisfied.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges19. Cp. Job 5:19-20. in the evil time] R.V. in the time of evil, i.e. calamity.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleThey shall not be ashamed in the evil thee - In times of calamity and trouble. The word “ashamed” here refers to disappointment; as when one goes to a fountain or stream for water and finds it dried up.
Read Albert Barnes on Psalms 37 →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
In the time of evil they will not be ashamed, and in the days of famine they will be satisfied.
They shall not be disappointed in the time of evil. In the days of famine they shall be satisfied.
In the time of evil they will not be ashamed, and in the days of famine they will be satisfied.
They will not be ashamed when hard times come; when famine comes they will have enough to eat.
Tyndale line
They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
They shall not be put to shame in the time of evil; And in the days of famine they shall be satisfied.
They shall not be ashamed in the time of evil: and in the days of famine they shall be satisfied.
They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
They shall not be confounded in the perilous time, and in the daies of famine they shall haue ynough.
Strictly literal
they shall not be ashamed in the time of evil, and in the days of famine they shall be satisfied.
They are not ashamed in a time of evil, And in days of famine they are satisfied.
They are not ashamed in a time of evil, || And they are satisfied in days of famine.
They shall not be made ashamed in the time of unhappiness; and in the days of famine shall they be satisfied.
They will not be ashamed when times are bad. When famine comes, they will have enough to eat.
From the Latin
For I will declare my inequity: and I will think for my sin.
Simplified
They will not be humiliated in bad times; even in days of famine they will have plenty to eat.
They will not be shamed in the evil time, and in the days when all are in need of food they will have enough.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all seven words matching in the Hebrew and Greek translations. The Dead Sea Scrolls show partial restoration but align with the Masoretic Text in essence, affirming the reliability of the text.
לֹֽא־ יֵ֭בֹשׁוּ בְּעֵ֣ת רָעָ֑ה וּבִימֵ֖י רְעָב֣וֹן יִשְׂבָּֽעוּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לא יבשו בעת [רעה] [ובימי] [רעבון] [ישבעו]
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
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 37:19
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.
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)
Part — ParticleHTn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-ms — Noun common · feminine singular absoluteHNcfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
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
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רְעָבוֹן (rabown) refers to hunger, lack of food, or famine. It is derived from the root word for famine, רָעָב (ra'ab). The term is consistently used to describe severe food scarcity in various contexts.
רְעָבוֹן n.[m.] hunger, lack of food, famine
base
H7459 רְעָבוֹן hunger, lack of food, famine
7459 rabown reh-aw-bone'
from 7456; famine:--famine.
see HEBREW for 07456
רְעָבוֹן (re.a.von) — famine.
hunger, lack of food, famine
N-ms — Noun common · masculine singular absoluteHNcmsa
fam'-in (ra`abh; limos):
1. Natural Causes
2. Famines Mentioned
3. Divine Relations
4. Figurative Uses
The common Old Testament word for "famine" is ra`abh; re`abhon also occurs (Ge 42:19,33; Ps 37:19), and kaphan (Job 5:22; 30:3), all meaning "hunger" and "famine"; in the New Testament the word is limos, meaning primarily "failure," "want of food."
Famine
The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God’s anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel…
Scripture records several famines in Palestine, and the neighboring countries, Ge 12:10 26:1 Ru 1:1 2Ki 6:25 Ac 11:27. The most remarkable one was that of seven years in Egypt, while Joseph was governor, Ge 41:1-57. It was distinguished for its duration, extent, and severity; particularly as Egypt is one of the countries least subject to such a calamity, by reason of its general fertility. Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt, or rains do not fall in Judea, at the customary season; or when caterpillars, locusts, or other insects, destroy the fruits. But all natural causes are…
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp