Psalms 65:8 — Word Study
WLCוַיִּ֤ירְא֨וּ׀ יֹשְׁבֵ֣י קְ֭צָוֹת מֵאוֹתֹתֶ֑יךָ מ֤וֹצָֽאֵי־ בֹ֖קֶר וָעֶ֣רֶב תַּרְנִֽין׃
BSAto sootheshâbach roarshâʼôwn Westyâm roarshâʼôwn heapgal crowdhâmôwn peoplelᵉʼôm
| Greek | English | Parsing |
|---|---|---|
| וַיִּ֤ירְא֨וּ׀ | and they were afraid | Verb, Qal, sequential imperfect third person masculine plural |
| יֹשְׁבֵ֣י | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| קְ֭צָוֹת | [the] ends | Noun common, feminine plural absolute |
| מֵאוֹתֹתֶ֑יךָ | from signs your | Preposition, noun common feminine plural construct, suffix |
| מ֤וֹצָֽאֵי־ | [the] going out of | Noun common, masculine plural construct |
| בֹ֖קֶר | morning | Noun common, masculine singular absolute |
| וָעֶ֣רֶב | and evening | Conjunction, noun common masculine singular absolute |
| תַּרְנִֽין׃ | you make shout for joy | Verb, Hiphil, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who live far away fear Your wonders; You make the dawn and sunset shout for joy. |
| KJV | They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. |
| ASV | They also that dwell in the uttermost parts are afraid at thy tokens: Thou makest the outgoings of the morning and evening to rejoice. |
| YLT | And the inhabitants of the uttermost parts From Thy signs are afraid, The outgoings of morning and evening Thou causest to sing. |
| WEB | They also who dwell in faraway places are afraid at your wonders. You call the morning’s dawn and the evening with songs of joy. |
| BBE | Those in the farthest parts of the earth have fear when they see your signs: the outgoings of the morning and evening are glad because of you. |
Where they part company is תַּרְנִֽין — see How Translations Differ.
The sentence contains two main clauses that express distinct but related actions, emphasizing the relationship between fear and joy.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁאוֹן
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 65:8
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 Majesty of God in Creationgenerated
Psalms 65:8 reflects on how those who dwell in distant lands are filled with awe at God's miraculous works. The psalmist highlights the contrast between the fear of God’s power and the joy that follows the dawn and sunset, illustrating the beauty and majesty of creation. This theme resonates with other passages that celebrate God's sovereignty and the natural world, such as in Psalms 19:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:8 | Ask Me, and I will make the nations Your inheritance, the ends of the earth Your possession. |
| 2 | Psalm 48:5–6 | They saw and were astounded; they fled in terror. |
| 3 | Psalm 66:3 | Say to God, “How awesome are Your deeds! So great is Your power that Your enemies cower before You. |
| 4 | Psalm 126:2 | Then our mouths were filled with laughter, our tongues with shouts of joy. Then it was said among the nations, “The LORD has done great things for them.” |
| 5 | Psalm 135:9 | He sent signs and wonders into your midst, O Egypt, against Pharaoh and all his servants. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — יָרֵא, yare'generated
The verb יָרֵא (yare') captures a range of emotions, from fear to reverence. It indicates not just a feeling of being afraid but also an acknowledgment of God's power and majesty, suggesting a deep respect.
In this verse, it shows that the inhabitants far away recognize the divine wonders of God, leading to a sense of awe that is both fearful and respectful.
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 יָרֵא governs the main clause, with a noun phrase as the subject and a prepositional phrase indicating the location. The second part of the verse introduces another verb תַּרְנִֽין that expresses an action related to the dawn and evening.
The structure emphasizes the relationship between the fear of God’s wonders and the joy expressed through the natural elements of dawn and sunset.
Septuagint Backgroundgenerated
The Septuagint translates יָרֵא as φοβηθῶσιν, which carries a similar meaning of fear but can also imply reverence. This choice reflects a broader understanding of the emotional response to God's wonders.
For תַּרְנִֽין, the LXX uses ἀγαλλιῶσιν, which emphasizes joy and celebration, suggesting a more exuberant expression of praise compared to the Hebrew.
In plain words — the whole versegenerated
Psalms 65:8 tells us that those who live far away recognize God's wonders and are filled with awe. They see the beauty of the dawn and sunset, which bring joy and celebration. This verse highlights the majesty of God in creation.
Frequently Asked Questionsgenerated
To fear God's wonders means to stand in awe of His power and majesty, recognizing His ability to perform miraculous acts.
The dawn and sunset symbolize the beauty of creation, and their description as shouting for joy reflects the joy that creation expresses in response to God's greatness.
Distant inhabitants fear God's wonders because they recognize His power and sovereignty, which can inspire both reverence and awe.
The phrase 'shout for joy' signifies a loud and joyful expression of praise, indicating that creation itself rejoices in the presence of God's wonders.
Reflection Questionsgenerated
- In what ways have I seen God's wonders in my own life?
- How can I cultivate a sense of awe and reverence for God in my daily experiences?
- What are some ways I can express joy for the beauty of creation?
- How does recognizing God's power impact my faith and worship?
The early church on this verse — how the Fathers read it
Early church commentary on this verse reflects on the themes of fear and joy in relation to God's wonders, as seen in Augustine's writings.
"The nations shall be troubled" [Psalms 65:8]. At first they shall be troubled: but those mountains prepared in the strength of Christ, are they troubled? Troubled is the sea,Early Church Fathers on Psalms 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 65:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey also that dwell in the uttermost parts are afraid at thy tokens,.... The tokens of his wrath and displeasure at wicked men, seen in the punishments inflicted on them, which cause them to fear and tremble.
Read John Gill on Psalms 65 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBy terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea: -The manifestations
Read Robert Jamieson on Psalms 65 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe uttermost parts, to wit, of the earth, which is added to this word, . Thy tokens, or signs; either, 1. At the sun, and moon, and stars, which are called signs, . But these are not matter of terror, but of delight to men; and the commonness and constancy of their courses makes most men neither fear nor much regard them. Or, 2. At the great and terrible judgments which God inflicts upon wicked men, and particularly upon the enemies of his people. Or rather, 3. At those terrible thunders, and lightnings, and earthquakes, and comets, or other strange meteors or works of God in the air; for he is here speaking of the natural works of God. The outgoings of the morning and evening; by which he…
Read Matthew Poole on Psalms 65 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 65:8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.Ver. 8. They also that dwell in the uttermost parts, &c.] And are, therefore, Duri, horridi, immanes, latrociniis dediti, omnium denique pessimi, not farther distant from the sun than from all humanity, except the Sun of righteousness shine upon them, as he hath done upon us here in England. Are afraid at thy tokens] Thy notable works, thine executions. Thou makest the outgoings of the morning, &c.] That is, the inhabitants of east and west, or the vicissitudes of day and night, whereby men are occasioned to praise and glorify God. See Jeremiah…
Read John Trapp on Psalms 65 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) They also . . .—Or, So they.The outgoings . . .—A pregnant expression for the rising of the morning and setting of the evening sun. East and west. To rejoice.—Better, to sing for joy. The whole earth from one utmost bound to the other is vocal with praise of the Creator and Ruler of the universe. So the morning stars sang together at the creation (Job 38:7).
Read Charles John Ellicott on Psalms 65 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Are afraid at thy tokens] Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all who dwell even in the remotest parts of the earth, that there is a Supreme Being who is wonderful and terrible in his acts. By these things an eternal power and Godhead become manifest even to the most barbarous. From this verse to the end of the Psalm there is a series of the finest poetic imagery in the world. The outgoings of the morning, &c.] The rising and setting sun, the morning and evening twilight, the invariable succession of day and night, are all ordained by thee, and contribute to the happiness and continuance of man and beast. Or…
Read AdamClarke on Psalms 65 →
CambridgeThe Cambridge Bible for Schools and Colleges8. They also &c.] Better, So that they who dwell in the ends of the earth are afraid at thy signs. These mighty works impress them with awe, as ‘signs’ of the irresistible power of God. the outgoings of the morning and evening] The term outgoings which strictly speaking is appropriate to the east only (Psalms 19:5 f.) is applied, by a kind of zeugma, to the west also. From the furthest east to the furthest west He makes earth with all its inhabitants to shout for joy (Psalms 5:11; Psalms 67:4). Awe gives place to triumph as they watch the downfall of their tyrants and welcome the establishment of God’s kingdom of peace (Psalms 46:9 f), and all nature sympathises with them.
Read Cambridge on Psalms 65 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey also that dwell in the utter-most parts - That is, Those who dwell in the remotest regions; far from civilized lands; far from those places where people are instructed as to the causes of the
Read Albert Barnes on Psalms 65 →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
Those who live far away fear Your wonders; You make the dawn and sunset shout for joy.
They also who dwell in faraway places are afraid at your wonders. You call the morning’s dawn and the evening with songs of joy.
Those who live far away fear Your wonders; You make the dawn and sunset shout for joy.
Even those living in the most remote areas are awestruck by your acts; you cause those living in the east and west to praise you.
Tyndale line
They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.
They also that dwell in the uttermost parts are afraid at thy tokens: Thou makest the outgoings of the morning and evening to rejoice.
They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.
They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.
They also, that dwell in the vttermost parts of the earth, shalbe afraide of thy signes: thou shalt make the East and the West to reioyce.
Strictly literal
And they that dwell in the uttermost parts are afraid at thy tokens; thou makest the outgoings of the morning and evening to rejoice.
And the inhabitants of the uttermost parts From Thy signs are afraid, The outgoings of morning and evening Thou causest to sing.
And the inhabitants of the uttermost parts || Are afraid from Your signs, || You cause the outgoings of morning and evening to sing.
(65:9) And they that dwell in the uttermost parts are afraid of thy wondrous signs: the outgoings of the morning and evening thou causest to rejoice.
Those who live in the uttermost parts of the earth are afraid of the evidence of your deeds; you make the east and the west rejoice.
From the Latin
O bless our God, ye Gentiles: and make the voice of his praise to be heard.
Simplified
Everyone, even those in distant lands, are amazed by the wonderful things you do, from the east to the west they sing for joy.
Those in the farthest parts of the earth have fear when they see your signs: the outgoings of the morning and evening are glad because of you.
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 for Psalms 65:8, with five of the eight words matched. The Septuagint's word order and articles differ, but the core message remains consistent.
וַיִּ֤ירְא֨וּ׀ יֹשְׁבֵ֣י קְ֭צָוֹת מֵאוֹתֹתֶ֑יךָ מ֤וֹצָֽאֵי־ בֹ֖קֶר וָעֶ֣רֶב תַּרְנִֽין׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 65:8
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.
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
קְצָת (qtsath) refers to an 'end' or 'part,' derived from a root meaning to terminate. It can denote literal ends, such as corners or edges, and is used in various contexts, including time. The term also implies a portion of something, as noted in the entries.
קְצָת n.f. end
end, of corners of grating; ends of earth
(some) from the ends of, some of
at the end of a certain time
base
H7117 קְצָת
7117 qtsath kets-awth'
from 7096; a termination (literally or figuratively); also
(by implication) a portion; adverbially (with prepositional
prefix) after:--end, part, X some.
see HEBREW for 07096
קְצָת (qe.tsat) — end.
1) end, part
1a) end
1a1) of corners, of earth
1b) from the end of
1c) at the end of
Aramaic equivalent: qe.tsat (קְצָת "end" H7118)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
אוֹת (owth) means 'sign' and encompasses a range of meanings including a token, miracle, or omen. It can refer to distinguishing marks, banners, and memorials, as well as signs of divine presence or prophetic promises. The term is used in contexts related to covenants and changes in weather. Notably, it appears in Exodus 4:8.
אוֹת n.m. 79 Ex 4:8 (f. Jos 24:17) sign
sign, pledge, token
signs, omens promised by prophets as pledges of certain predicted events
sign, symbol of prophets
signs, miracles, as pledges or attestations of divine presence & interposition
signs, memorials
sign, pledge of covenant
ensigns, standards
signs, tokens of changes of weather & times
base
H226 אוֹת sign . sign, pledge, token
. signs, omens promised by prophets as pledges of certain predicted events
. sign, symbol of prophets
. signs, miracles, as pledges or attestations of divine presence & interposition
. signs, memorials
. sign, pledge of covenant
. ensigns, standards
. signs, tokens of changes of weather & times
226 'owth oth
probably from 225 (in the sense of appearing); a signal
(literally or figuratively), as a flag, beacon, monument,
omen, prodigy, evidence, etc.:--mark, miracle, (en-)sign,
token.
see HEBREW for 0225
אוֹת (ot) — sign: miraculous.
: miraculous
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
אוֹת (ot) — sign: indicator.
: 2_indicator
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
HR/Ncfpc/Sp2ms — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2ms
מוֹצָא (mowtsa') refers to a place or act of going forth, encompassing meanings like exit, source, or spring. It can denote various concepts such as the rising of the sun, exportation, and even a mine. The entries highlight its use in contexts related to movement and production, but do not indicate any significant disagreement among lexicons.
מוֹצָא n.m. place or act of going forth, issue, export, source, spring
base
H4161 מוֹצָא place or act of going forth, issue, export, source, spring
4161 mowtsa' mo-tsaw'
or motsai {mo-tsaw'}; from 3318; a going forth, i.e. (the
act) an egress, or (the place) an exit; hence, a source or
product; specifically, dawn, the rising of the sun (the East),
exportation, utterance, a gate, a fountain, a mine, a meadow
(as producing grass):--brought out, bud, that which came
out, east, going forth, goings out, that which (thing that) is
gone out, outgoing, proceeded out, spring, vein,
(water-)course (springs).
see HEBREW for 03318
מוֹצָא (mo.tsa) — exit.
1) act or place of going out or forth, issue, export, source, spring
1a) a going forth
1a1) rising (sun), going forth of a command
1a2) goings forth, those going forth
1a3) way out, exit
1b) that which goes forth
1b1) utterance
1b2) export
1c) place of going forth
1c1) source or spring (of water)
1c2) place of departure
1c3) east (of sun)
1c4) mine (of silver)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
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
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
