Psalms 39:4 — Word Study
WLCהוֹדִ֘יעֵ֤נִי יְהוָ֨ה׀ קִצִּ֗י וּמִדַּ֣ת יָמַ֣י מַה־ הִ֑יא אֵ֝דְעָ֗ה מֶה־ חָדֵ֥ל אָֽנִי׃
BSAto warmchâmam heartlêb entrailsqereb meditationhâgîyg to burnbâʻar fireʼêsh to speakdâbar tonguelâshôwn
| Greek | English | Parsing |
|---|---|---|
| הוֹדִ֘יעֵ֤נִי | make known to me | Verb hiphil imperative second person masculine singular, suffix |
| יְהוָ֨ה׀ | O Yahweh | Noun proper |
| קִצִּ֗י | end my | Noun common masculine singular construct, suffix |
| וּמִדַּ֣ת | and [the] measure of | Conjunction, noun common feminine singular construct |
| יָמַ֣י | days my | Noun common masculine plural construct, suffix |
| מַה־ | what? | Pronoun |
| הִ֑יא | [is] it | Pronoun |
| אֵ֝דְעָ֗ה | let me know | Verb, Qal, infinitive construct first person common singular |
| מֶה־ | how! | Pronoun |
| חָדֵ֥ל | fleeting | |
| אָֽנִי׃ | [am] I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Show me, O LORD, my end and the measure of my days. Let me know how fleeting my life is. |
| KJV | LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. |
| ASV | Jehovah, make me to know mine end, And the measure of my days, what it is; Let me know how frail I am. |
| YLT | 'Cause me to know, O Jehovah, mine end, And the measure of my days — what it [is],' I know how frail I [am]. |
| WEB | “Yahweh, show me my end, what is the measure of my days. Let me know how frail I am. |
| BBE | Lord, give me knowledge of my end, and of the measure of my days, so that I may see how feeble I am. |
Where they part company is in the interpretation of 'measure' — see How Translations Differ.
One main verb governs the verse, with two noun phrases providing the objects of the request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵשׁ
verbדָבַר
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 39:4
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 — Meditation on the Brevity of Lifegenerated
Psalm 39:4 is a heartfelt plea to the LORD, asking for insight into the limits of life. The psalmist reflects on human existence, recognizing its frailty and the brevity of days. This contemplation leads to a deeper understanding of mortality, similar to themes found in Psalm 90:12 and Job 14:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 90:12 | So teach us to number our days, that we may present a heart of wisdom. |
| 2 | Psalm 119:84 | How many days must Your servant wait? When will You execute judgment on my persecutors? |
| 3 | Job 14:13 | If only You would hide me in Sheol and conceal me until Your anger has passed! If only You would appoint a time for me and then remember me! |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הוֹדִ֘יעֵ֤נִי, ho.Di.'E.nigenerated
The verb הוֹדִיעֵ֤נִי (ho.Di.'E.ni) is a hiphil imperative form meaning 'make known to me.' It is derived from the root יָדַע (yada`), which encompasses a wide range of meanings related to knowledge and understanding. The imperative form indicates a request or command directed to God, emphasizing the psalmist's desire for revelation.
This word carries the sense of gaining insight through perception and experience. The psalmist is not merely asking for information but for a profound understanding of his life’s limits and the nature of mortality.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הוֹדִיעֵ֤נִי (make known to me) governs the entire verse, with several noun phrases and clauses hanging off it: the subject is the psalmist, and the objects include קִצִּ֗י (my end) and יָמַ֣י (my days). The structure emphasizes the psalmist's direct appeal to God.
The order of the phrases highlights the urgency of the request, as the psalmist seeks to grasp the fleeting nature of life before elaborating on the specifics of his existence.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew הוֹדִיעֵ֤נִי as καρδία (heart), suggesting a focus on the inner understanding and emotional aspect of the request. This reflects a deeper interpretation of knowing oneself and one's life in relation to God.
This choice of words indicates a shift from a straightforward request for knowledge to an appeal for an inner transformation or realization about the nature of life.
In plain words — the whole versegenerated
Psalm 39:4 is a prayer asking the LORD to reveal the limits of the psalmist's life and to understand how brief it is. The psalmist reflects on the transitory nature of human existence, recognizing that life is fleeting and ultimately in God's hands.
Frequently Asked Questionsgenerated
The psalmist is seeking to understand the limits of his life, including the time he has left and the ultimate purpose of his existence.
Recognizing the brevity of life encourages a deeper appreciation for each moment and a call to live wisely.
This verse echoes themes found in other scriptures, such as Psalm 90:12, which also reflects on the importance of understanding our days.
The psalmist's request highlights the importance of seeking divine insight into our lives and recognizing our dependence on God for understanding.
Reflection Questionsgenerated
- How can reflecting on the brevity of life change my perspective on daily challenges?
- In what ways can I seek to understand God's purpose for my life?
- What practices can help me appreciate the time I have more fully?
- How can I support others in recognizing the value of their lives and time?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing its implications for understanding mortality and the divine.
It is not that he was enquiring about his own death—death is not the end of one who will rise again—but rather his enquiry concerned that end of which the apostle speaks: “Afterwards there will be the end,Early Church Fathers on Psalms 39 →
The end of the rational nature is the understanding of the holy Trinity.Early Church Fathers on Psalms 39 →
"Lord, make me to know mine end" [Psalms 39:4]. For some things I have passed by already;Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, make me to know mine end,.... Not Christ, the end of the law for righteousness, as Jerom interprets it; nor how long he should live, how many days, months, and years more; for though they are
Read John Gill on Psalms 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. Lord, make me to know mine end, and the measure of my days, what it is.
Read Robert Jamieson on Psalms 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse contains either, 1. A correction of himself for his impatient motions or speeches, and his retirement to God for relief under these perplexing and sadding thoughts. Or, 2. A declaration of the words which he spake. Make me to know; either, 1. Practically, so as to prepare for it. Or, 2. Experimentally, as words of knowledge are oft used. And so this is a secret desire of death, that he might be free from such torments as made his life a burden to him. Or, 3. By revelation; that I may have some prospect or foreknowledge when my calamities will be ended; which argued impatience, and an unwillingness to wait long for deliverance. My end, i.e. the end of my life, as is evident from…
Read Matthew Poole on Psalms 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:4 LORD, make me to know mine end, and the measure of my days, what it [is; that] I may know how frail I [am].Ver. 4. Lord, make me to know mine end] This Austin expoundeth of heaven, the end of all his troubles, which he now sighed after. But Vatablus, Calvin, and most modern interpreters conceive that David doth here ingenuously confess that he grudged against God; considering the greatness of his grief and the shortness of his life. And the measure of my days] An ad malorum quae perfero compensationem sufficiant, whether they are likely to be enough to make me amends for nay grievous sufferings. This he seemeth to speak either out of impatience, or curiosity, at least. That I…
Read John Trapp on Psalms 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Rhythmically and from every other reason the psalm onward from this verse must be treated as the utterance to which the poet’s feelings have at length driven him. How frail I am.—This is to be preferred to the margin, which follows the LXX. and Vulg. The Hebrew word, from a root meaning to “leave off,” though in Isaiah 53:3 it means “forsaken,” here, as in Ezekiel 3:27, is active, and implies “ceasing to live.”
Read Charles John Ellicott on Psalms 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Lord, make me to know mine end] I am weary of life; I wish to know the measure of my days, that I may see how long I have to suffer, and how frail I am. I wish to know what is wanting to make up the number of the days I have to live.
Read AdamClarke on Psalms 39 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. Silence has proved impossible. He must give vent to his emotions, and he breaks out into a prayer that he may be taught so to understand the frailty of his life and the vanity of human aims, that he may be led back from selfish, envious, murmuring thoughts, to rest in submission to God’s will. Cp. Psalms 90:12.
Read Cambridge on Psalms 39 →Albert Barnes1798–1870Barnes' Notes on the BibleLord, make me to know mine end - This expresses evidently the substance of those anxious and troubled thoughts Psalms 39:1-2 to which he had been unwilling to give utterance.
Read Albert Barnes on Psalms 39 →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
“Show me, O LORD, my end and the measure of my days. Let me know how fleeting my life is.
“Yahweh, show me my end, what is the measure of my days. Let me know how frail I am.
“Show me, O LORD, my end and the measure of my days. Let me know how fleeting my life is.
“O Lord, help me understand my mortality and the brevity of life! Let me realize how quickly my life will pass!
Tyndale line
LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.
Jehovah, make me to know mine end, And the measure of my days, what it is; Let me know how frail I am.
LORD, make me to know mine end, and the measure of my days, what it is; let me know how frail I am.
LORD, make me to know my end, and the measure of my days, what it is ; that I may know how frail I am .
Lord, let me know mine ende, and the measure of my dayes, what it is: let mee knowe howe long I haue to liue.
Strictly literal
Make me to know, Jehovah, mine end, and the measure of my days, what it is: I shall know how frail I am.
'Cause me to know, O Jehovah, mine end, And the measure of my days — what it [is],' I know how frail I [am].
“Cause me to know, O YHWH, my end, || And the measure of my days—what it [is],” || I know how frail I [am].
(39:5) Let me know, O Lord, my end, and the measure of my days, what it is: I wish to know when I shall cease to be.
“Yahweh, make me know when will be the end of my life and the extent of my days. Show me how transient I am.
From the Latin
And he put a new canticle into my mouth, a song to our God. Many shall see, and shall fear: and they shall hope in the Lord.
Simplified
Lord, remind me. How short is my life? How long do I have? Remind me how quickly my life will pass.
Lord, give me knowledge of my end, and of the measure of my days, so that I may see how feeble I am.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with only minor variations in the translation of specific words. The Septuagint's choice of words suggests an interpretive nuance that may reflect the translators' understanding of the text's deeper implications.
הוֹדִ֘יעֵ֤נִי יְהוָ֨ה׀ קִצִּ֗י וּמִדַּ֣ת יָמַ֣י מַה־ הִ֑יא אֵ֝דְעָ֗ה מֶה־ חָדֵ֥ל אָֽנִי׃
10 of the 11 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 39:4
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.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVhv2ms/Sp1bs — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מִדָּה (middah) is a feminine noun meaning measure or measurement, encompassing concepts like stature, size, and garment. It can also refer to tribute, as noted in Nehemiah 5:4. The word is derived from a root that implies extension in height or breadth, indicating its use in various contexts related to measurement.
ref
H4060a מִדָּה measure, measurement, stature, size, garment H4060b מִדָּה tribute
4060 middah mid-daw'
feminine of 4055; properly, extension, i.e. height or
breadth; also a measure (including its standard); hence a
portion (as measured) or a vestment; specifically, tribute (as
measured):--garment, measure(-ing, meteyard, piece, size,
(great) stature, tribute, wide.
see HEBREW for 04055
מִדָּה (mid.dah) — measure.
1) measure, measurement, stature, size, garment
1a) measure, act of measurement
1b) measurement, size
1c) measured portion, extent
1d) garment
מִדָּה (mid.dah) — tribute.
(BDB) tribute
Aramaic equivalent: mid.dah (מִנְדָּה "tribute" H4061)
מִדָּה (mid.dah) — `great stature`.
A man living at the time of United Monarchy, first mentioned at 2Sa.21.20;
son of: Rapha (H7497A);
brother of: Goliath (H1555), Ishbi-benob (H3430), Saph (H5593), Lahmi (H3902)
§ (BDB) tribute
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
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
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3fs — PronounHPp3fs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
חָדֵל (chadel) is an adjective meaning 'forbearing' or 'lacking.' It is derived from the root meaning 'vacant' or 'ceasing.' The entries suggest a range of meanings including 'rejected,' 'frail,' and 'transient.' There is some variation in the emphasis on these meanings across the lexicons.
חָדֵל adj. forbearing, lacking
base
H2310 חָדֵל forebearing, lacking
2310 chadel khaw-dale'
from 2308; vacant, i.e. ceasing or destitute:--he that
forbeareth, frail, rejected.
see HEBREW for 02308
חָדֵל (cha.del) — rejected/fleeting.
rejected, forbearing, transient, fleeting, lacking
HAamsa — HAamsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs