Psalms 59:15 — Word Study
WLCהֵ֭מָּה יְנִיע֣וּן לֶאֱכֹ֑ל אִם־ לֹ֥א יִ֝שְׂבְּע֗וּ וַיָּלִֽינוּ׃
BSAto returnshûwb eveningʻereb to roarhâmâh dogkeleb to turnçâbab excitementʻîyr
| Greek | English | Parsing |
|---|---|---|
| הֵ֭מָּה | they | Pronoun |
| יְנִיע֣וּן | they make wander about ! | Verb hiphil imperfect third person masculine plural, suffix |
| לֶאֱכֹ֑ל | to eat | Preposition, verb qal infinitive construct common |
| אִם־ | if | Particle |
| לֹ֥א | not | Particle |
| יִ֝שְׂבְּע֗וּ | they are satisfied | Verb, Qal, imperfect third person masculine plural |
| וַיָּלִֽינוּ׃ | and they passed [the] night | Verb, Qal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They scavenge for food, and growl if they are not satisfied. |
| KJV | Let them wander up and down for meat, and grudge if they be not satisfied. |
| ASV | They shall wander up and down for food, And tarry all night if they be not satisfied. |
| YLT | They — they wander for food, If they are not satisfied — then they murmur. |
| WEB | They shall wander up and down for food, and wait all night if they aren’t satisfied. |
| BBE | Let them go wandering up and down in search of food, and be there all night if they have not enough. |
Where they part company is יְנִיע֣וּן — see How Translations Differ.
The main clause is followed by a prepositional phrase and a conditional clause, showing the relationship between their search and their dissatisfaction.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbוְ
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 59:15
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 Behavior of the Wickedgenerated
Psalm 59:15 describes the actions of the wicked who, like hungry dogs, scavenge for food and express their discontent through growling. This imagery highlights their insatiable greed and dissatisfaction, contrasting with the psalmist's faith in God as a refuge, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 109:10 | May his children wander as beggars, seeking sustenance far from their ruined homes. |
| 2 | Job 15:23 | He wanders about as food for vultures; he knows the day of darkness is at hand. |
| 3 | Job 30:1–7 | “But now they mock me, men younger than I am, whose fathers I would have refused to entrust with my sheep dogs. |
| 4 | Isaiah 8:21 | They will roam the land, dejected and hungry. When they are famished, they will become enraged; and looking upward, they will curse their king and their God. |
| 5 | Deuteronomy 28:48–53 | you will serve your enemies the LORD will send against you in famine, thirst, nakedness, and destitution. He will place an iron yoke on your neck until He has destroyed you. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְנִיע֣וּן, ye.ni.'Ungenerated
The verb יְנִיע֣וּן (ye.ni.'Un) is a hiphil imperfect form, indicating a causative action: 'they make wander about.' It conveys the idea of movement or instability, suggesting that the dogs are not just searching but are restless in their pursuit of food.
This word emphasizes the frantic nature of their scavenging, as they shake or wander about in search of sustenance. The hiphil form indicates that they are causing themselves to wander, reflecting their desperation and dissatisfaction.
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 יְנִיע֣וּן governs the main action of the verse, with a prepositional phrase indicating what they are searching for, followed by a conditional clause that describes their reaction if they do not find satisfaction. The structure emphasizes the dogs' relentless pursuit and their resulting growling.
The word order places emphasis on the subject הֵ֭מָּה (they), highlighting the group of dogs as the main focus of the action, while the subsequent clauses detail their behavior and emotional state.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יְנִיע֣וּן is rendered as λιμώχουσιν (limōchousin), which means 'to hunger' or 'to crave.' This choice narrows the focus from merely wandering for food to a deeper sense of desire and need.
The translation indicates an interpretation that emphasizes not just the action of scavenging but the underlying hunger driving that behavior, suggesting a more intense emotional state.
In plain words — the whole versegenerated
Psalm 59:15 describes how wicked people, likened to hungry dogs, scavenge for food and growl when they are not satisfied. This verse illustrates their greed and discontent, contrasting with the psalmist's trust in God.
Frequently Asked Questionsgenerated
The verse illustrates that the wicked are like hungry dogs, constantly searching for food and expressing dissatisfaction when they do not find enough.
While the wicked are portrayed as restless and unsatisfied, the psalmist contrasts this with his own trust in God as a refuge and source of strength.
The imagery of scavenging dogs effectively conveys the desperation and greed of the wicked, highlighting their insatiable hunger.
This verse reflects a common human tendency to be dissatisfied and restless, especially when driven by greed or desire for more.
Reflection Questionsgenerated
- In what ways do I see dissatisfaction manifesting in my own life?
- How can I cultivate contentment rather than restlessness?
- What are some practical steps I can take to trust in God as my refuge during times of need?
- How does the imagery of scavenging dogs resonate with my understanding of human behavior?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, such as those by Augustine of Hippo, argue from its imagery to illustrate the nature of the wicked.
"They shall be scattered abroad in order that they may eat" [Psalms 59:15]; that is, in order that they may gain others, in order that into their Body they may change believers.Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them wander up and down for meat,.... Like hungry dogs; and grudge if they be not satisfied; or murmur and howl as dogs when hungry, and can find nothing to eat; or "when they shall not be
Read John Gill on Psalms 59 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd at evening let them return; and let them make a noise like a dog, and go round about the city. -Second part of the second division.
Read Robert Jamieson on Psalms 59 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWander up and down for meat, to get a livelihood. And grudge if they be not satisfied: when their bodies are hungry, let their minds be discontented. Or, as others render the words, and lodge, or be forced to lodge, all night, when they are not satisfied. Let them go to their rest with an empty stomach.
Read Matthew Poole on Psalms 59 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:15 Let them wander up and down for meat, and grudge if they be not satisfied.Ver. 15. Let them wander up and down for meat] Sicut mendici de ostio ad ostium faciunt, as beggars do from door to door, saith Kimchi. And grudge if they be not satisfied] Murmur against God and men, howling against heaven, as hungry wolves, Isaiah 8:21. Others understand it thus, Let them run to and fro for meat, that is, to devour me, as Psalms 27:2; but surely they shall not be satisfied, but miss their design, though they tarry all night, watching for me.
Read John Trapp on Psalms 59 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Let them wander.—This verse is variously understood. The margin gives the rendering of most modern scholars; but what does it mean by “They will pass the night”? To say they will not go away unsatisfied seems poor. Ewald’s conjecture, “They will satisfy themselves forsooth, and remain,” i.e., die, seems strained. The slightest change in the vowel-points gives the interpretation adopted by the LXX., Vulg., Jerome, Luther, &c: “If not satisfied they will growl,” which admirably suits the context.
Read Charles John Ellicott on Psalms 59 →
CambridgeThe Cambridge Bible for Schools and Colleges14–17. The Psalmist contrasts the baffled rage of his persecutors with his own calm trust in God.
Read Cambridge on Psalms 59 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet them wander up and down for meat - Let them be like dogs that wander about for food, and find none. The idea is, that they would not find him, and would be then as dogs that had sought in vain for food.
Read Albert Barnes on Psalms 59 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Let them wander—Or, they shall wander. The metaphor of hungry dogs prowling about the city for some offal to alleviate their hunger, but finding nothing, is here carried out to illustrate that
Read Daniel Denison Whedon on Psalms 59 →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
They scavenge for food, and growl if they are not satisfied.
They shall wander up and down for food, and wait all night if they aren’t satisfied.
They scavenge for food, and growl if they are not satisfied.
They wander around looking for something to eat; they refuse to sleep until they are full.
Tyndale line
Let them wander up and down for meat, and grudge if they be not satisfied.
They shall wander up and down for food, And tarry all night if they be not satisfied.
They shall wander up and down for meat and tarry all night if they be not satisfied.
Let them wander up and down for food, and grudge if they are not satisfied.
They shall runne here and there for meate: and surely they shall not be satisfied, though they tary all night.
Strictly literal
They shall wander about for meat, and stay all night if they be not satisfied.
They — they wander for food, If they are not satisfied — then they murmur.
They wander for food, || If they are not satisfied—then they murmur.
(59:16) They will indeed roam about after something to eat, if they be not satisfied, so that they can be at rest.
They wander about looking for food and they growl like a dog if they are not satisfied.
Simplified
They wander around, looking for things to eat, and howl when they're not satisfied.
Let them go wandering up and down in search of food, and be there all night if they have not enough.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as הֵ֭מָּה יְנִיע֣וּן לֶאֱכֹ֑ל אִם־ לֹ֥א יִ֝שְׂבְּע֗וּ וַיָּלִֽינוּ׃, while the Septuagint closely matches it, with six of the seven words corresponding directly. This agreement shows consistency in the depiction of the dogs' behavior.
הֵ֭מָּה יְנִיע֣וּן לֶאֱכֹ֑ל אִם־ לֹ֥א יִ֝שְׂבְּע֗וּ וַיָּלִֽינוּ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 59:15
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.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
HVhi3mp/Sn — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
