Psalms 42:10 — Word Study
WLCבְּרֶ֤צַח׀ בְּֽעַצְמוֹתַ֗י חֵרְפ֥וּנִי צוֹרְרָ֑י בְּאָמְרָ֥ם אֵלַ֥י כָּל־ הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃
BSAwhile they sayʼâmar [continually ask, reproach me daily]
| Greek | English | Parsing |
|---|---|---|
| בְּרֶ֤צַח׀ | with a shattering | Preposition, noun common masculine singular absolute |
| בְּֽעַצְמוֹתַ֗י | in bones my | Preposition, noun common feminine plural construct, suffix |
| חֵרְפ֥וּנִי | they have taunted me | Verb piel perfect third person common plural, suffix |
| צוֹרְרָ֑י | opposers my | Verb qal participle (active) masculine plural common, suffix |
| בְּאָמְרָ֥ם | when say they | Preposition, verb qal infinitive construct common, suffix |
| אֵלַ֥י | to me | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֝יּ֗וֹם | the day | Particle, noun common masculine singular absolute |
| אַיֵּ֥ה | where? | Particle |
| אֱלֹהֶֽיךָ׃ | [is] God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like the crushing of my bones, my enemies taunt me, while they say to me all day long, “Where is your God?” |
| KJV | As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God? |
| ASV | As with a sword in my bones, mine adversaries reproach me, While they continually say unto me, Where is thy God? |
| YLT | With a sword in my bones Have mine adversaries reproached me, In their saying unto me all the day, 'Where [is] thy God?' |
| WEB | As with a sword in my bones, my adversaries reproach me, while they continually ask me, “Where is your God?” |
| BBE | The cruel words of my haters are like a crushing of my bones; when they say to me every day, Where is your God? |
Where they part company is on the nuances of חֵרְפ֥וּנִי — see How Translations Differ.
One main clause with two subordinate phrases, illustrating the ongoing nature of the taunting and the question posed by the enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 42:10
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 Lament of the Psalmistgenerated
Psalm 42:10 reveals the psalmist's struggle against despair as he faces mockery from his enemies. They taunt him, questioning the presence of God in his life. This verse is situated within a larger context of longing for God and grappling with feelings of abandonment, as seen in the preceding verses where the psalmist expresses a deep thirst for God's presence, akin to a deer longing for water.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:3 | My tears have been my food both day and night, while men ask me all day long, “Where is your God?” |
| 2 | Proverbs 12:18 | Speaking rashly is like a piercing sword, but the tongue of the wise brings healing. |
| 3 | Luke 2:35 | so that the thoughts of many hearts will be revealed— and a sword will pierce your soul as well.” |
| 4 | Psalm 42:3 | My tears have been my food both day and night, while men ask me all day long, “Where is your God?” |
| 5 | Joel 2:17 | Let the priests who minister before the LORD weep between the portico and the altar, saying, “Spare Your people, O LORD, and do not make Your heritage a reproach, an object of scorn among the nations. Why should they say among the peoples, ‘Where is their God?’” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֵרְפ֥וּנִי, che.re.Fu.nigenerated
The verb חֵרַף (charaph) in the perfect tense indicates a completed action where the enemies have actively taunted the psalmist. This word encompasses a range of meanings, including to reproach and to defame, highlighting the emotional pain inflicted by the adversaries.
The suffix indicates that the taunting is directed personally at the psalmist, emphasizing the deeply personal nature of this mockery. The context suggests a relentless barrage of insults, contributing to the psalmist's feelings of isolation and sorrow.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns closely with the KJV and ASV in using taunt for חֵרְפ֥וּנִי.
Sentence Structuregenerated
The finite verb חֵרְפ֥וּ, they have taunted, governs the sentence, with the subject צוֹרְרָ֑י (my opposers) and a prepositional phrase indicating the direction of the taunts. The structure emphasizes the active role of the enemies in the psalmist's suffering.
The phrase כָּל־ הַ֝יּ֗וֹם (all day long) serves as an adverbial modifier, highlighting the continuous nature of the mockery, which adds to the emotional weight of the psalmist's lament.
Septuagint Backgroundgenerated
The Septuagint translates חֵרְפ֥וּנִי as τί (what), which shifts the focus slightly from the act of taunting to the content of the question posed by the enemies. This choice reflects an interpretive approach that emphasizes the questioning nature of the mockery.
The use of σκυθρωπάζων in the LXX suggests a broader sense of sorrow or distress, aligning with the psalmist's emotional state while also indicating the adversarial nature of the taunts.
In plain words — the whole versegenerated
Psalm 42:10 shows the psalmist feeling crushed by his enemies who mock him, asking where his God is. This verse captures the pain of feeling alone and ridiculed, while the psalmist still longs for God's presence.
Frequently Asked Questionsgenerated
The psalmist is expressing his deep sorrow over the mockery he faces from those who oppose him, questioning his faith and relationship with God.
The imagery conveys intense physical and emotional pain, illustrating how the taunts of his enemies weigh heavily on him, affecting his very being.
This question highlights the enemies' challenge to the psalmist's faith, suggesting that if God were present, he would not be suffering in this way.
Many people today experience similar feelings of isolation and ridicule, especially in their faith, making the psalmist's lament relatable and relevant.
Reflection Questionsgenerated
- In what ways have I experienced mockery or doubt in my own faith journey?
- How can I find comfort in God's presence during times of distress?
- What does it mean for me to put my hope in God when I feel overwhelmed?
- How can I support others who are facing similar challenges in their faith?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the nature of God and the suffering of believers. Their insights are included here to provide a historical perspective.
It is of the greatest ignorance to think that God is in a place. God does not stand in a place. He is free.Early Church Fathers on Psalms 42 →
"They who trouble me cast me in the teeth." Again that voice! "While they say daily unto me, Where is your God?" [Psalms 42:10].Early Church Fathers on Psalms 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 42:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[As] with a sword in my bones, mine enemies reproach me,.... The reproaches of his enemies were grievous and cutting to him, as if a sword pierced through the marrow in his bones, which, being very
Read John Gill on Psalms 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
Read Robert Jamieson on Psalms 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn my bones, or in my body, the bones being oft put for the body, whereof they are a very considerable part. Or, as a sword, which pierceth and cutteth my flesh even to the bones, and cutteth or breaketh the very bones also. So painful and vexatious are their reproaches. Where is thy God? of which See Poole "".
Read Matthew Poole on Psalms 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 42:10 [As] with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where [is] thy God?Ver. 10. As with a sword in my bones] Heb. a murdering weapon, which, when thrust into the bones, causeth most exquisite pain; so deeply was good David affected with the dishonour done to God by his blasphemous enemies; it went to the very heart of him, as a dagger. While they say daily]
Read John Trapp on Psalms 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) As with a sword.—Margin, killing; better, crushing. The insertion of the conjunction is erroneous. Render, with a shattering of my bones. This, no doubt, refers to actual ill-treatment of the exile by his conductors, who heaped blows, as well as insults, on their captives. We may even suppose this violence especially directed at this particular sufferer, who could not refrain from lingering and looking back, and so irritating his convoy, who would naturally be in a hurry to push forwards. How vividly, too, does the picture of the insulting taunt, “Where is thy God?” rise before us, if we think of the soldiers overhearing the exile’s ejaculations of prayer.
Read Charles John Ellicott on Psalms 42 →CambridgeThe Cambridge Bible for Schools and Colleges10. My bones are smitten asunder with mine adversaries’ reproaches, While they continually say unto me, Where is thy God? Lit. with crushing in my bones do mine adversaries reproach me. They stab him to the heart with their taunts. ‘The bones,’ in the language of Hebrew poetry, denote the whole physical organism of the living man, as being the framework of it. They are the seat of pain; and mental torture affects the body. Cp. Psalms 6:2 (note); Lamentations 3:4; Isaiah 38:13.
Read Cambridge on Psalms 42 →Albert Barnes1798–1870Barnes' Notes on the BibleAs with a sword in my bones - Margin, killing. The treatment which I receive in their reproaches is like death. The word rendered “sword” - רצח retsach - means properly killing, slaying, breaking in pieces, crushing.
Read Albert Barnes on Psalms 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. With a sword in my bones—The reproaches of my enemies pierce me to the bones like a dagger, or they are as a crushing “in my bones.”
Read Daniel Denison Whedon on Psalms 42 →The verse in English, compared — 16 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
Like the crushing of my bones, my enemies taunt me, while they say to me all day long, “Where is your God?”
As with a sword in my bones, my adversaries reproach me, while they continually ask me, “Where is your God?”
Like the crushing of my bones, my enemies taunt me, while they say to me all day long, “Where is your God?”
My enemies’ taunts cut into me to the bone, as they say to me all day long, “Where is your God?”
Tyndale line
As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
As with a sword in my bones, mine adversaries reproach me, While they continually say unto me, Where is thy God?
As with a sword in my bones, mine adversaries reproach me; while they continually say unto me, Where is thy God?
As with a sword in my bones, my enemies reproach me; while they say daily to me, Where is thy God?
My bones are cut asunder, while mine enemies reproch me, saying dayly vnto me, Where is thy God?
Strictly literal
As with a crushing in my bones mine adversaries reproach me, while they say unto me all the day, Where is thy God?
With a sword in my bones Have mine adversaries reproached me, In their saying unto me all the day, 'Where [is] thy God?'
With a sword in my bones || My adversaries have reproached me, || In their saying to me all the day, “Where [is] your God?”
(42:11) It is as death in my bones, when my assailants reproach me; when they say unto me all the day, Where is thy God?
As with a sword in my bones, my adversaries rebuke me, while they always say to me, “Where is your God?”
Simplified
The mocking of my attackers crushes my bones. They're always asking me, “Where is your God?”
The cruel words of my haters are like a crushing of my bones; when they say to me every day, Where is your God?
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 in their wording, with a close correspondence in the key terms. However, the Septuagint's word order and choice of articles reflect its own interpretive style, which may emphasize different aspects of the psalmist's lament.
בְּרֶ֤צַח׀ בְּֽעַצְמוֹתַ֗י חֵרְפ֥וּנִי צוֹרְרָ֑י בְּאָמְרָ֥ם אֵלַ֥י כָּל־ הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃
7 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 42:10
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.
רֶ֫צַח n.[m.] shattering
base
H7524 רֶ֫צַח
7524 retsach reh-tsakh
from 7523; a crushing; specifically, a
murder-cry:--slaughter, sword.
see HEBREW for 07523
רֶ֫צַח (re.tsach) — shattering.
shattering
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
HR/Ncfpc/Sp1bs — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp1bs
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
HVpp3cp/Sp1bs — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-1cs — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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.
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
HTi — ParticleHTi
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms