Psalms 5:3 — Word Study
WLCיְֽהוָ֗ה בֹּ֭קֶר תִּשְׁמַ֣ע קוֹלִ֑י בֹּ֥קֶר אֶֽעֱרָךְ־ לְ֝ךָ֗ וַאֲצַפֶּֽה׃
BSAmy voiceqôwl [my cry, my prayer]
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| בֹּ֭קֶר | morning | Noun common, masculine singular absolute |
| תִּשְׁמַ֣ע | you hear | Verb, Qal, imperfect second person masculine singular |
| קוֹלִ֑י | voice my | Noun common masculine singular construct, suffix |
| בֹּ֥קֶר | morning | Noun common, masculine singular absolute |
| אֶֽעֱרָךְ־ | I arrange | Verb, Qal, imperfect first person common singular |
| לְ֝ךָ֗ | for you | Preposition, suffix |
| וַאֲצַפֶּֽה׃ | so I may watch | Conjunction, verb piel first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the morning, O LORD, You hear my voice; at daybreak I lay my plea before You and wait in expectation. |
| KJV | My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up. |
| ASV | O Jehovah, in the morning shalt thou hear my voice; In the morning will I order my prayer unto thee, and will keep watch. |
| YLT | Jehovah, [at] morning Thou hearest my voice, [At] morning I set in array for Thee, And I look out. |
| WEB | Yahweh, in the morning you will hear my voice. In the morning I will lay my requests before you, and will watch expectantly. |
| BBE | My voice will come to you in the morning, O Lord; in the morning will I send my prayer to you, and keep watch. |
The translations agree on the meaning and structure of the verse, emphasizing the psalmist's prayerful attitude in the morning.
The verse has a main clause followed by two subordinate phrases that elaborate on the timing and action of the psalmist's prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 5:3
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 Morning Prayergenerated
Psalm 5:3 captures the psalmist's routine of seeking God's attention at the start of the day. This practice highlights the significance of morning prayers, as the psalmist believes that God listens to his voice and is attentive to his needs. The surrounding verses reinforce this theme, emphasizing God's character and the psalmist's reliance on Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:2 | I cry out by day, O my God, but You do not answer, and by night, but I have no rest. |
| 2 | Psalm 55:17 | Morning, noon, and night, I cry out in distress, and He hears my voice. |
| 3 | Psalm 69:16 | Answer me, O LORD, for Your loving devotion is good; turn to me in keeping with Your great compassion. |
| 4 | Psalm 88:13 | But to You, O LORD, I cry for help; in the morning my prayer comes before You. |
| 5 | Psalm 119:147 | I rise before dawn and cry for help; in Your word I have put my hope. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְהוָ֗ה, Yah.wehgenerated
The name יְהוָ֗ה (Yah.weh) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent nature of God and is closely associated with His covenant relationship with His people.
In this verse, the psalmist addresses God directly, affirming His role as the one who hears and responds to prayers. This name encapsulates the deep trust the psalmist places in God's attentiveness and faithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the interpretation of the verse.
Sentence Structuregenerated
The structure of the verse is built around the main verb תִּשְׁמַ֣ע, you hear, which governs the subsequent phrases. The verse unfolds with the psalmist stating when he prays, what he lays before God, and his attitude of waiting.
The use of repetition with בֹּ֭קֶר (morning) emphasizes the time of day, marking it as significant for the psalmist's routine of prayer.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֗ה as κύριε (Kyriē), meaning 'Lord,' which is consistent with the reverence shown in the Hebrew text. This choice reflects the translators' intent to convey the authority and sovereignty of God.
The Greek word πρόσξες corresponds to the Hebrew תִּשְׁמַ֣ע, indicating a direct relationship between hearing and responding, emphasizing God's attentiveness to the psalmist's plea.
In plain words — the whole versegenerated
Psalm 5:3 shows the psalmist praying to God in the morning. He expresses confidence that God hears his voice and lays out his requests, waiting expectantly for a response. This verse highlights the importance of starting the day with prayer and seeking God's guidance.
Frequently Asked Questionsgenerated
It signifies that God is attentive to our prayers and concerns, ready to listen and respond to our needs.
Morning symbolizes a fresh start and a time to seek God's guidance and strength for the day ahead.
It means to present one's requests and concerns to God, trusting Him to act according to His will.
It involves a posture of faith, believing that God will respond to our prayers in His timing and according to His purpose.
Reflection Questionsgenerated
- How can I incorporate morning prayers into my daily routine?
- What are some specific requests I can lay before God each morning?
- In what ways have I experienced God's attentiveness to my prayers?
- How can I cultivate a heart of expectation while waiting for God's response?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the significance of this verse in their writings, emphasizing the importance of prayer and divine communication.
The person “who inherits” (as in the title of the psalm) is consecrated by prayers and by service to God as the first fruits of his daily deeds.Early Church Fathers on Psalms 5 →
Think about the one on whom the sun of righteousness has arisen, expressing praise because of his grateful spirit to the author of the light.Early Church Fathers on Psalms 5 →
After the shadows recede from my heart and the light of the true Sun has arisen, then you will hear me, and I will be able to stand before you as a servant.Early Church Fathers on Psalms 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy voice shall thou hear in the morning, O Lord,.... These words may be considered either as expressing the confidence of the psalmist, that the Lord would hear and answer him, and that in the
Read John Gill on Psalms 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.
Read Robert Jamieson on Psalms 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the morning; either, 1. Metaphorically, i.e. early, seasonably, in a time when thou wilt be found, and art ready to hear. Or, 2. Properly, every morning. As soon as I awake, I am still with thee, as he saith, . The first thing that I do is to pray to thee, I neither neglect nor delay that work. But this is not spoken exclusively as to his other times of prayer, as appears from ; but only eminently, to show his constancy, diligence, and eagerness in the work. My prayer; or, mine eyes; which may be well understood out of the following word, which is usual in Scripture. Or, it, (so it is only a defect of the pronoun, which is most frequent,) to wit, my voice, last mentioned; or, which is…
Read Matthew Poole on Psalms 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up.Ver. 3. My voice shalt thou hear in the morning] That fittest season, usually, for prayer, or any other serious business, πανεργον. The very heathens chose the morning chiefly for sacrifice, as Nestor in Homer, the Argonauts in Apollonius. The Persian magi sang hymns to their gods at break of day, and worshipped the rising sun. The Pinarii and Potitii (certain idolatrous priests) sacrificed every morning and evening to Hercules upon the great altar at Rome. The Jews counted and called it an abomination of desolation if at any time the morning and evening sacrifice…
Read John Trapp on Psalms 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The daily morning sacrifice sees the Psalmist in the Temple. The word “direct,” or, better, prepare, is the same employed in Leviticus 1:8; Leviticus 1:12; Leviticus 6:12, of the priest laying out the wood for the sacrifice, or the parts of the offering itself, and suggest that the author may himself have been a priest. The word “offering” should be supplied, instead of “prayer.” Henry Vaughan’s fine hymn— “When first thine eyes unveil, give thy soul leave To do the like”— was probably suggested by this verse. Look up.—The Hebrew is from the root which forms “Mizpeh,” or “watch-tower.” The psalmist looks up for the answer to his prayer as the seer on his tower (Habakkuk 2:1) looked up…
Read Charles John Ellicott on Psalms 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. My voice shalt thou hear in the morning] We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon him the light of his countenance; and he therefore determines to be an early applicant at the throne of grace: "My voice shalt thou hear in the morning." He finds it good to begin the day with God; to let Divine things occupy the first place in his waking thoughts; as that which first occupies the mind on awaking is most likely to keep possession of the heart all the day through. In the morning will I direct my prayer] Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his shaft to the…
Read AdamClarke on Psalms 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. O Lord, in the morning shalt thou hear my voice; In the morning will I order my prayer unto thee, and will keep watch. (R.V.). ‘In the morning’ is repeated with emphasis. The first thought of the day is prayer. cp. Psalms 55:17, Psalms 88:13, Psalms 59:16, Psalms 92:2, Psalms 57:8. will I direct] Better, as R.V., will I order. The word means to arrange, and is used of setting in order the pieces of wood (Genesis 22:9; Leviticus 1:7), or the parts of the sacrifice (Leviticus 1:8), upon the altar. One of the first duties of the priests in the morning was to prepare the wood for the morning sacrifice, which was offered at sunrise (Leviticus 6:12; Numbers 28:4). Hence some commentators think…
Read Cambridge on Psalms 5 →Albert Barnes1798–1870Barnes' Notes on the BibleMy voice shalt thou hear in the morning, O Lord - The voice of prayer. Compare the notes at Psalms 3:5.
Read Albert Barnes on Psalms 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
In the morning, O LORD, You hear my voice; at daybreak I lay my plea before You and wait in expectation.
Yahweh, in the morning you will hear my voice. In the morning I will lay my requests before you, and will watch expectantly.
In the morning, O LORD, You hear my voice; at daybreak I lay my plea before You and wait in expectation.
Lord, in the morning you will hear me; in the morning I will present my case to you and then wait expectantly for an answer.
Tyndale line
My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.
O Jehovah, in the morning shalt thou hear my voice; In the morning will I order my prayer unto thee, and will keep watch.
O LORD, in the morning shalt thou hear my voice; in the morning will I order my prayer unto thee, and will keep watch.
My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer to thee, and will look up.
Heare my voyce in the morning, O Lord: for in the morning will I direct me vnto thee, and I will waite.
Strictly literal
Jehovah, in the morning shalt thou hear my voice; in the morning will I address myself to thee, and will look up.
Jehovah, [at] morning Thou hearest my voice, [At] morning I set in array for Thee, And I look out.
YHWH, [in] the morning You hear my voice, || [In] the morning I set in array for You, || And I look out [expectantly].
(5:4) O Lord! in the morning do thou hear my voice: in the morning will I set in order [my prayer] before thee, and 1ook up with hope.
Yahweh, in the morning you hear my cry; in the morning I will bring my petition to you and wait expectantly.
From the Latin
Hearken to the voice of my prayer, O my King and my God.
Simplified
Please listen to what I have to say in the morning, Lord. Every morning I put my requests to you and wait for your reply.
My voice will come to you in the morning, O Lord; in the morning will I send my prayer to you, and keep watch.
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 the Septuagint maintaining a similar structure to the Hebrew. This consistency suggests a shared understanding of the psalm's themes of prayer and divine attentiveness.
יְֽהוָ֗ה בֹּ֭קֶר תִּשְׁמַ֣ע קוֹלִ֑י בֹּ֥קֶר אֶֽעֱרָךְ־ לְ֝ךָ֗ וַאֲצַפֶּֽה׃
7 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.
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 5:3
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.
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
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
צָפָה (tsaphah) is a Hebrew verb meaning to look out, spy, or keep watch. It is built from a primitive root implying leaning forward to observe or await. The word covers a range of meanings including to behold, espy, and watch closely. In the Old Testament, it can also refer to a watchman.
[צָפָה] 37 vb. look out or about, spy, keep watch
Qal 28 keep watch; elsewh. as subst. watchman
Pi. watch (closely); pt. as n. = watchman
base
H6822 צָפָה look out or about, spy, keep watch
6822 tsaphah tsaw-faw'
a primitive root; properly, to lean forward, i.e. to peer
into the distance; by implication, to observe, await:--
behold, espy, look up (well), wait for, (keep the)
watch(-man).
צָפָה (tsa.phah) — to watch.
1) to look out or about, spy, keep watch, observe, watch
1a)(Qal) to keep watch, spy
1b) (Piel) to watch, watch closely
HC/Vpu1cs — Conjunction · verb piel first person common singularHC/Vpu1cs
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME