Psalms 73:14 — Word Study
WLCוָאֱהִ֣י נָ֭גוּעַ כָּל־ הַיּ֑וֹם וְ֝תוֹכַחְתִּ֗י לַבְּקָרִֽים׃
BSAFor I amhâyâh▸ afflictednâgaʻ [troubled, plagued] all day longkôl [every morning, daily] and punished every morningtôwkêchâh [chastened, rebuked, at the break of day, in the morning hours]
| Greek | English | Parsing |
|---|---|---|
| וָאֱהִ֣י | and I have been | Verb, Qal, sequential imperfect first person common singular |
| נָ֭גוּעַ | stricken | Verb, Qal, participle (passive) masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיּ֑וֹם | the day | Particle, noun common masculine singular absolute |
| וְ֝תוֹכַחְתִּ֗י | and rebuke my | Conjunction, noun common feminine singular construct, suffix |
| לַבְּקָרִֽים׃ | [has been] to the mornings | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I am afflicted all day long and punished every morning. |
| KJV | For all the day long have I been plagued, and chastened every morning. |
| ASV | For all the day long have I been plagued, And chastened every morning. |
| YLT | And I am plagued all the day, And my reproof [is] every morning. |
| WEB | For all day long I have been plagued, and punished every morning. |
| BBE | For I have been troubled all the day; every morning have I undergone punishment. |
The translations agree on the key terms used to describe the psalmist's condition.
The sentence has a main clause with two adverbial phrases, emphasizing the continuous nature of the psalmist's suffering.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 73:14
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 Struggles of the Righteousgenerated
Psalm 73:14 captures the psalmist's deep sense of affliction and punishment, reflecting a struggle to reconcile his faith with his painful experiences. This lament is part of a larger discourse on the trials faced by the righteous, as seen in the preceding and following verses. The psalmist feels that despite his efforts to remain pure, he is continually suffering, leading him to question the justice of his situation and the fate of the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 34:19 | Many are the afflictions of the righteous, but the LORD delivers him from them all. |
| 2 | Psalm 94:12 | Blessed is the man You discipline, O LORD, and teach from Your law, |
| 3 | Job 7:3–4 | So I am allotted months of futility, and nights of misery are appointed me. |
| 4 | Job 10:3–17 | Does it please You to oppress me, to reject the work of Your hands and favor the schemes of the wicked? |
| 5 | Jeremiah 15:18 | Why is my pain unending, and my wound incurable, refusing to be healed? You have indeed become like a mirage to me— water that is not there. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נָ֭גוּעַ, Na.gu.a'generated
The word נָגַע (na.ga`) is a participle that conveys the sense of being stricken or afflicted. It originates from the root meaning to touch or strike, and in this context, it emphasizes the psalmist's ongoing suffering. The passive form indicates that he is the recipient of this affliction, underscoring his vulnerability.
This word is often used in contexts of physical or emotional pain, and here it reflects the psalmist's feelings of being overwhelmed by his circumstances. The choice of this word highlights the intensity and continuity of his suffering throughout the day.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'For I am afflicted all day long and punished every morning.' The BSB is consistent with the KJV and ASV, both of which also use 'afflicted' and 'punished' to convey the psalmist's experience.
Sentence Structuregenerated
The finite verb וָאֱהִ֣י (va.e.Hi) governs the sentence, indicating the state of being of the subject. The structure includes a participial phrase describing the state of being stricken and two noun phrases that elaborate on the duration and frequency of the affliction.
The sentence is structured to emphasize the ongoing nature of the psalmist's suffering, with 'all day long' and 'every morning' serving to reinforce the relentless cycle of his experience.
Septuagint Backgroundgenerated
The Septuagint translates נָגַע as μεμαστιγωμένος (memastigōmenos), which means 'scourged' or 'whipped.' This choice indicates a more intense form of suffering, suggesting not just passive affliction but active punishment.
This translation reflects an interpretation that emphasizes the severity of the psalmist's experience, aligning with the emotional weight of the Hebrew text.
In plain words — the whole versegenerated
Psalm 73:14 expresses the psalmist's feelings of being stricken and punished every day. He feels that despite his efforts to keep his heart pure, he is constantly suffering. This verse highlights the struggle of maintaining faith in the face of ongoing trials and the emotional weight of feeling punished.
Frequently Asked Questionsgenerated
It signifies a continual state of suffering or distress that the psalmist experiences throughout the day.
The mention of punishment every morning indicates a fresh start to his suffering each day, emphasizing the relentless nature of his affliction.
This verse captures the tension between the psalmist's faithfulness and the reality of his suffering, reflecting a broader theme of questioning God's justice in the face of personal trials.
The psalmist's lament teaches us that it is natural to express our struggles and feelings of affliction to God, and that such honesty is part of a faithful relationship with Him.
Reflection Questionsgenerated
- In what ways have I experienced ongoing struggles in my own life?
- How can I find comfort in my afflictions, knowing that others have felt the same way?
- What does it mean for me to trust God during times of suffering?
- How can I support others who are going through similar trials?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the ongoing struggles of the faithful, highlighting the contrast between their afflictions and the honor given to the unrighteous.
"And I have been scourged all the day long" [Psalms 73:14]. From me the scourges of God do not depart. I serve well, and I am scourged; he serves not, and is honoured.Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor all the day long have I been plagued,.... "Smitten or scourged" (p), as in Psalms 73:5, that is, afflicted of God; which is no ways inconsistent with his love, nor with his covenant, nor with an
Read John Gill on Psalms 73 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, these are the ungodly, who prosper in the world; they increase in riches. -The mental conflict which resulted in the Psalmist's mind from the anomalous prosperity of sinners. Verse 12.
Read Robert Jamieson on Psalms 73 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhilst their ungodliness hath been attended with constant prosperity, my piety hath been exercised with continual afflictions.
Read Matthew Poole on Psalms 73 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:14 For all the day long have I been plagued, and chastened every morning.Ver. 14. For all the day long have I been plagued] God’ s best-beloved are most afflicted, neither have any out of hell ever suffered more than the heirs of heaven. See my treatise called God’ s Love tokens. And chastened every morning] Singulis matufinis, I am no sooner awake than some new misery seizeth me, quasi egisset excubias, as if it had laid wait for me.
Read John Trapp on Psalms 73 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11-14) The mutual relation of these verses has been the subject of many conflicting opinions. The following is the arrangement that seems preferable— “And people say, How shall God know? And does the Most High take notice of it? Lo! there are wicked men, And yet, always at ease, they amass riches. It is in vain then that I have kept my heart pure. And washed my hands in innocence; For I have been plagued every day, And my punishments (come) every morning.” —this reflection being put into the mouth of the public who are onlookers at the career of these timeservers. But the poet immediately goes on to disclaim it for himself.
Read Charles John Ellicott on Psalms 73 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. For all the day long have I been plagued] Far from enjoying worldly prosperity, we are not only poor, but we are afflicted also; and every succeeding day brings with it some new trouble.
Read AdamClarke on Psalms 73 →
CambridgeThe Cambridge Bible for Schools and Colleges14. For &c.] Apparently the recompence of his piety has been continual chastisement. The wicked are not plagued (Psalms 73:5), but for him there has been constant renewal of divinely inflicted sufferings. Cp. Psalms 39:10-11; Job 7:18.
Read Cambridge on Psalms 73 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor all the day long - Continually. All my life. Have I been plagued - Smitten; afflicted; troubled. My life has been a life of trial. I have not known prosperity.
Read Albert Barnes on Psalms 73 →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
For I am afflicted all day long and punished every morning.
For all day long I have been plagued, and punished every morning.
For I am afflicted all day long and punished every morning.
I suffer all day long, and am punished every morning.”
Tyndale line
For all the day long have I been plagued, and chastened every morning.
For all the day long have I been plagued, And chastened every morning.
For all the day long have I been plagued, and chastened every morning.
For all the day long have I been afflicted, and chastened every morning.
For dayly haue I bene punished, and chastened euery morning.
Strictly literal
For all the day have I been plagued, and chastened every morning.
And I am plagued all the day, And my reproof [is] every morning.
And I am plagued all the day, || And my reproof—every morning.
While I was afflicted all the day, and my chastisement [came] every morning.
For all the day long I have been afflicted and disciplined every morning.
From the Latin
Thou hast broken the heads of the dragon: thou hast given him to be meat for the people of the Ethiopians.
Simplified
I'm cursed with suffering all day long; every morning I'm punished.
For I have been troubled all the day; every morning have I undergone punishment.
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 agree in their wording for this verse, with no significant variations noted. Both texts convey the psalmist's ongoing affliction and punishment, maintaining the same core meaning.
וָאֱהִ֣י נָ֭גוּעַ כָּל־ הַיּ֑וֹם וְ֝תוֹכַחְתִּ֗י לַבְּקָרִֽים׃
6 of the 6 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 73:14
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
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)
N-ms — 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.
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/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
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
