Psalms 38:6 — Word Study
WLCנַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־ מְאֹ֑ד כָּל־ הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃
BSAto stinkbâʼash to rotmâqaq woundchabbûwrâh facepânîym follyʼivveleth
| Greek | English | Parsing |
|---|---|---|
| נַעֲוֵ֣יתִי | I am bent down | Verb, Niphal, perfect first person common singular |
| שַׁחֹ֣תִי | I am bent over | Verb, Qal, perfect first person common singular |
| עַד־ | up to | Preposition |
| מְאֹ֑ד | muchness | |
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֝יּ֗וֹם | the day | Particle, noun common masculine singular absolute |
| קֹדֵ֥ר | mourning | Verb, Qal, participle (active) masculine singular |
| הִלָּֽכְתִּי׃ | I have gone about | Verb, Piel, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am bent and brought low; all day long I go about mourning. |
| KJV | I am troubled; I am bowed down greatly; I go mourning all the day long. |
| ASV | I am pained and bowed down greatly; I go mourning all the day long. |
| YLT | I have been bent down, I have been bowed down — unto excess, All the day I have gone mourning. |
| WEB | I am in pain and bowed down greatly. I go mourning all day long. |
| BBE | I am troubled, I am made low; I go weeping all the day. |
All translations agree on the rendering of the key phrases in this verse.
The verse consists of a main clause and two additional phrases that provide context and detail about the psalmist's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּאַשׁ
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 38:6
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 Lament of Sufferinggenerated
Psalms 38:6 is part of a lament where the psalmist describes physical and emotional anguish. This verse captures the essence of his suffering, as he feels both physically bent and spiritually low. The surrounding verses (5, 7, 8) further illustrate the depth of his pain and the reasons behind it, emphasizing the connection between sin and suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:14 | I paced about as for my friend or brother; I was bowed down with grief, like one mourning for his mother. |
| 2 | Psalm 42:5 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him for the salvation of His presence. |
| 3 | Psalm 57:6 | They spread a net for my feet; my soul was despondent. They dug a pit before me, but they themselves have fallen into it! Selah |
| 4 | Psalm 145:14 | The LORD upholds all who fall and lifts up all who are bowed down. |
| 5 | Psalm 6:6 | I am weary from groaning; all night I flood my bed with weeping and drench my couch with tears. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נַעֲוֵ֣יתִי, na.'a.Vei.tigenerated
The word נַעֲוֵ֣יתִי (na.'a.Vei.ti) is a perfect form of the verb בָּאַשׁ (ba'ash), meaning 'to twist' or 'to do wrong.' In this context, it conveys the sense of being bent down, not just physically but also in a moral or spiritual sense, indicating a state of distress caused by sin.
This verb is in the Niphal stem, suggesting a passive or reflexive action, which means the psalmist feels the weight of his own wrongdoing. The imagery of bending down reflects both physical pain and the emotional burden of guilt.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of נַעֲוֵ֣יתִי as 'I am bent' or 'I am brought low.' The BSB, KJV, ASV, YLT, WEB, and BBE consistently convey the sense of physical and emotional distress without significant variation.
Sentence Structuregenerated
The verse consists of a main clause with two verbs: נַעֲוֵ֣יתִי (na.'a.Vei.ti) and שַׁחֹ֣תִי (sha.Cho.ti), indicating the psalmist's state of being bent and low. The structure emphasizes the psalmist's continuous experience of sorrow throughout the day.
The adverbial phrase כָּל־ (kol) modifies the time frame, indicating that this mourning is not momentary but a persistent state. The arrangement of the verbs and phrases highlights the weight of his emotional and physical condition.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נַעֲוֵ֣יתִי is rendered as προσώζεσαν (prosōzēsan), which suggests a sense of being pressed down or burdened. This choice reflects a similar understanding of the psalmist's condition but may carry a slightly different nuance of external pressure.
The Greek translation captures the essence of the Hebrew text, emphasizing the psalmist's deep sense of distress and the weight of his emotional state.
In plain words — the whole versegenerated
Psalms 38:6 expresses the psalmist's deep sorrow and physical distress. He feels bent and low, mourning continuously throughout the day. This verse highlights the connection between his suffering and his sense of guilt.
Frequently Asked Questionsgenerated
Being 'bent' refers to both physical pain and emotional distress, indicating a state of being weighed down by sorrow and guilt.
The psalmist's mourning reflects ongoing grief and a deep sense of remorse for his actions, which he feels throughout the day.
This verse is part of a larger lament where the psalmist describes his physical and emotional suffering, linking it to his sinful actions.
The psalmist's honest expression of pain reminds us of the importance of acknowledging our struggles and seeking God's mercy.
Reflection Questionsgenerated
- In what ways do I experience feelings of being bent or low in my own life?
- How can I find comfort in my mourning, as the psalmist does?
- What steps can I take to address the sources of my sorrow?
- How does acknowledging my pain lead to healing and restoration?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse in their writings, often discussing themes of suffering and humility, as seen in the quotations provided.
The very best order of beginning every speech and action is to begin from God and to end in God.Early Church Fathers on Psalms 38 →
My friends and neighbors have approached me and stood against me. And my neighbors stood from afar. And those who sought my soul were causing violence. And those who intended harm to me spoke emptiness and deceit all day long.Early Church Fathers on Psalms 38 →
"I am troubled, I am bowed down even unto the end" [Psalms 38:6].Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am troubled,.... Discomposed and perplexed in mind; his thoughts were disturbed and irregular, and in the utmost confusion and distress: this trouble was not only on account of the affliction that
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am troubled; I am bowed down greatly; I go mourning all the day long. I am troubled - Hebrew, ( `aawah (H5753)), na`ªweetiy (H5753) - literally, 'I am made to writhe;' I am in contortions.
Read Robert Jamieson on Psalms 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTroubled, Heb. distorted, or depressed; or, as it is expressed by another word, signifying the same thing, bowed down, to wit, in my body, as diseased persons commonly are, and withal dejected in my mind. I go mourning, Heb. in black, the sign of mourning, which may here signify the thing, as signs oft do. When for my ease I rise out of my bed and walk, or rather creep about in my chamber, I do it with a sad heart and dejected countenance. Or if he did walk further, his disease had some intervals and mitigations. Or going may be here meant of his languishing, or going towards the grave, as this same word is used, , compared with .
Read Matthew Poole on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:6 I am troubled; I am bowed down greatly; I go mourning all the day long. Ver. 6. I am troubled (Heb. wryed;) I am bowed down, &c.] Incurvus et prorsus obstipus, atroque vultu squallidus, vix corpus traho, I am a pitiful poor creature, and in a most heavy condition, as appeareth by my gait, my gesture, my looks, and habit. See Psalms 35:14.
Read John Trapp on Psalms 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) I am troubled.—Better, I am made to writhe (see margin), I am bowed down exceedingly, All day long I go about squalid. (See Psalms 35:14, and comp. Isaiah 21:3.) The usual Oriental signs of mourning are alluded to in the last clause.
Read Charles John Ellicott on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I am troubled] In mind. I am bowed down - in body. I am altogether afflicted, and full of distress.
Read AdamClarke on Psalms 38 →CambridgeThe Cambridge Bible for Schools and Colleges6. I am bent, I am bowed down exceedingly, as one whose frame is contracted and drawn together by pain, or whose gestures indicate mental anguish. Cp. Psalms 35:14; Isaiah 21:3. Notice the vigorous archaism wried in A.V. margin, i.e. twisted. mourning] In the guise of a mourner. See note on Psalms 35:14. In later times at any rate it was customary for the accused to appear before the court in mourning. “Whosoever comes before this court of the Sanhedrin to take his trial, presents himself in the guise of humility and fear, appealing to your compassion, with hair neglected, and clad in black garments.” (Josephus, Antiq. xiv. 9. 3). If the custom prevailed in earlier times, in mourning garb…
Read Cambridge on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleI am troubled - Margin, “wearied.” The Hebrew word means to bend, to curve; then, to be distorted, to writhe with pain, convulsions, and spasms.
Read Albert Barnes on Psalms 38 →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 am bent and brought low; all day long I go about mourning.
I am in pain and bowed down greatly. I go mourning all day long.
I am bent and brought low; all day long I go about mourning.
I am dazed and completely humiliated; all day long I walk around mourning.
Tyndale line
I am troubled; I am bowed down greatly; I go mourning all the day long.
I am pained and bowed down greatly; I go mourning all the day long.
I am pained and bowed down greatly; I go mourning all the day long.
I am troubled; I am bowed down greatly; I go mourning all the day long.
I am bowed, and crooked very sore: I goe mourning all the day.
Strictly literal
I am depressed; I am bowed down beyond measure; I go mourning all the day.
I have been bent down, I have been bowed down — unto excess, All the day I have gone mourning.
I have been bent down, || I have been bowed down—to excess, || I have gone mourning all the day.
(38:7) I am bent double; I am bowed down to the utmost; all the day long I go about full of grief.
I am stooped over and humiliated every day; I go about mourning all day long.
From the Latin
Behold thou hast made my days measurable: and my substance is as nothing before thee. And indeed all things are vanity: every man living.
Simplified
I am bent over, doubled up in pain. The whole day I walk around crying my eyes out.
I am troubled, I am made low; I go weeping all the day.
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 reads נַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־ מְאֹ֑ד כָּל־ הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃, and the Septuagint matches five of the eight words, indicating a strong consistency in the core meaning across these texts. The Dead Sea Scrolls fragment also contains parts of the verse, showing that the essence of the lament has been preserved in multiple ancient sources.
נַעֲוֵ֣יתִי שַׁחֹ֣תִי עַד־ מְאֹ֑ד כָּל־ הַ֝יּ֗וֹם קֹדֵ֥ר הִלָּֽכְתִּי׃
5 of the 8 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.
הבאישו ונמקו חבורות׳י מפני אולת׳י
5 words of the verse are on this fragment — 3 partly restored.
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 38:6
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.
עָוָה (avah) is a Hebrew verb meaning to bend or twist, both literally and figuratively. It encompasses actions like distorting paths, committing iniquity, and doing wrong. The entries indicate various forms, such as being bent or perverted (Niphal) and committing iniquity (Hiphil). There is some overlap in the definitions across the lexicons, but they consistently emphasize the themes of distortion and moral wrongdoing.
[עָוָה] vb. bend, twist
Niph. be bent, bowed down, twisted
Pi. my paths hath he twisted; its surface will he distort
Hiph. the right have I perverted
base
[עָוָה] vb. denom. commit iniquity, do wrong
Qal (late) she hath done wrong
Hiph. commit iniquity
base
H5753a עָוָה bend, twist . be bent, bowed down, twisted
. my paths hath he twisted; its surface will he distort
. the right have I perverted
H5753b עָוָה vb. denom. commit iniquity, do wrong
5753 `avah aw-vaw'
a primitive root; to crook, literally or figuratively (as
follows):--do amiss, bow down, make crooked, commit iniquity,
pervert, (do) perverse(-ly), trouble, X turn, do wickedly, do
wrong.
עָוָה (a.vah) — to twist.
1) to bend, twist, distort
1a) (Niphal) to be bent, be bowed down, be twisted, be perverted
1b) (Piel) to twist, distort
1c) (Hiphil) to do perversely
עָוָה (a.vah) — to pervert.
1) to commit iniquity, do wrong, pervert
1a) (Qal) to do wrong, commit iniquity
1b) (Hiphil) to commit iniquity
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
שָׁחַח (shachach) is a Hebrew verb meaning to bow or be bowed down. It encompasses actions such as prostrating oneself in homage, crouching like a wild beast, or experiencing despair. The word can be used reflexively or causatively, indicating both the act of bowing and the state of being humbled or cast down.
[שָׁחַח] vb. bow, be bowed down, crouch
Qal
be bowed down, prostrated, humbled
bow in homage
bow, of mourner
crouch, of wild beast in lair
Niph. be prostrated, humbled
Hiph. prostrate, lay low, city, walls, etc.
Hithpō‛. be cast down, despairing
base
H7817 שָׁחַח bow, be bowed down, crouch .. be bowed down, prostrated, humbled
. bow in homage
. bow, of mourner
. crouch, of wild beast in lair
. be prostrated, humbled
. prostrate, lay low, city, walls, etc.
. be cast down, despairing
7817 shachach shaw-khakh'
a primitive root; to sink or depress (reflexive or
causative):--bend, bow (down), bring (cast) down, couch,
humble self, be (bring) low, stoop.
שָׁחַח (sha.chach) — to bow.
1) to bow, crouch, bow down, be bowed down
1a) (Qal)
1a1) to be bowed down, be prostrated, be humbled
1a2) to bow (in homage)
1a3) to bow (of mourner)
1a4) to crouch (of wild beast in lair)
1b) (Niphal) to be prostrated, be humbled, be reduced, be weakened, proceed humbly, be bowed down
1c) (Hiphil) to prostrate, lay low, bow down
1d) (Hithpolel) to be cast down, be despairing
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
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.
קָדַר (qadar) is a Hebrew root meaning to be dark or ashy, often associated with mourning. It covers various forms, including the act of darkening or causing to mourn. The entries indicate uses in different stems, such as Qal for being dark and Hiphil for causing mourning. There is no significant disagreement among the lexicons.
קָדַר vb. be dark (dull-coloured, cf. Ar. Arabic be dirty)
Qal be dark
Hiph.
darken
cause to mourn
Hithp. and the heavens grew dark with clouds.
base
H6937 קָדַר
6937 qadar kaw-dar'
a primitive root; to be ashy, i.e. dark-colored; by
implication, to mourn (in sackcloth or sordid garments):--be
black(-ish), be (make) dark(-en), X heavily, (cause to) mourn.
קָדַר (qa.dar) — be dark.
1) to mourn, be dark
1a) (Qal) to be dark
1b) (Hiphil)
1b1) to darken
1b2) to cause to mourn
1c) (Hithpael) to grow dark
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
morn'-ing.
See BURIAL; GRIEF.
One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2;
The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances,
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVpp1cs — Verb · Piel · perfect first person common singularHVpp1cs
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.