Psalms 74:16 — Word Study
WLCלְךָ֣ י֭וֹם אַף־ לְךָ֥ לָ֑יְלָה אַתָּ֥ה הֲ֝כִינ֗וֹתָ מָא֥וֹר וָשָֽׁמֶשׁ׃
BSAThe dayyôwm [24-hour period, a space of time] and alsoʼaph [in addition, furthermore] the nightlayil [time of darkness, adversity] ◂Youʼattâh [the Creator, Almighty] establishedkûwn■ [set up, appointed] the moonmâʼôwr [the lunar body] and the sunshemesh [the celestial body, a source of light]
| Greek | English | Parsing |
|---|---|---|
| לְךָ֣ | [belongs] to you | Preposition, suffix |
| י֭וֹם | day | Noun common, masculine singular absolute |
| אַף־ | also | Particle |
| לְךָ֥ | [belongs] to you | Preposition, suffix |
| לָ֑יְלָה | night | Noun common, masculine singular absolute |
| אַתָּ֥ה | you | Pronoun |
| הֲ֝כִינ֗וֹתָ | you prepared | Verb, Hiphil, perfect second person masculine singular |
| מָא֥וֹר | a luminary | Noun common, masculine singular absolute |
| וָשָֽׁמֶשׁ׃ | and [the] sun | Conjunction, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The day is Yours, and also the night; You established the moon and the sun. |
| KJV | The day is thine, the night also is thine: thou hast prepared the light and the sun. |
| ASV | The day is thine, the night also is thine: Thou hast prepared the light and the sun. |
| YLT | Thine [is] the day, also Thine [is] the night, Thou hast prepared a light giver — the sun. |
| WEB | The day is yours, the night is also yours. You have prepared the light and the sun. |
| BBE | The day is yours and the night is yours: you made the light and the sun. |
Where they part company is in the nuances of translation, but all agree on the core message of God's dominion.
The sentence has a main clause followed by a subordinate clause, emphasizing God's ownership over both day and night.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹם
verbכּוּן
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 74:16
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 — God's Sovereignty Over Creationgenerated
Psalms 74:16 emphasizes God's ownership of time, both day and night, and His creative power in establishing the moon and sun. This verse is part of a larger reflection on God's authority over the natural world and His response to the challenges faced by His people, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 136:7–9 | He made the great lights— His loving devotion endures forever. |
| 2 | Genesis 1:3–5 | And God said, “Let there be light,” and there was light. |
| 3 | Psalm 8:3 | When I behold Your heavens, the work of Your fingers, the moon and the stars, which You have set in place— |
| 4 | Psalm 19:1–6 | The heavens declare the glory of God; the skies proclaim the work of His hands. |
| 5 | Psalm 136:7–9 | He made the great lights— His loving devotion endures forever. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הֲ֝כִינ֗וֹתָ, ha.khi.No.tagenerated
The verb כּוּן (kuwn) means to establish or prepare. It indicates an action of setting something in place or making it firm, which is evident in the context of God creating the celestial bodies.
In this verse, the second person masculine singular form הֲ֝כִינ֗וֹתָ indicates that God is the one who has prepared or established the moon and the sun, emphasizing His active role in creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the day and night belong to God, and that He established the moon and the sun.
Sentence Structuregenerated
The main verb הֲ֝כִינ֗וֹתָ governs the clause, indicating God's action in establishing the celestial bodies. The structure presents two subjects, י֭וֹם and לָ֑יְלָה, which highlight the duality of time under God's dominion.
The sentence is constructed with a series of subjects followed by the verb, emphasizing God's authority over both day and night.
Septuagint Backgroundgenerated
The Septuagint translates הֲ֝כִינ֗וֹתָ with κατηρτίσω (katērtisō), meaning 'I established' or 'I prepared'. This choice reflects a direct correlation with the Hebrew meaning, emphasizing God's role in creation.
This translation choice shows a consistent understanding of God's active involvement in the establishment of the celestial bodies.
In plain words — the whole versegenerated
Psalms 74:16 states that both the day and the night belong to God, who has established the moon and the sun. This verse highlights God's authority over time and His creative power in the universe.
Frequently Asked Questionsgenerated
It signifies God's sovereignty over time and creation, indicating that all aspects of time are under His control.
The establishment of these celestial bodies reflects God's creative power and order in the universe.
This verse supports the overarching theme of God's sovereignty and authority in the face of challenges and adversities faced by His people.
We can learn about the importance of recognizing God's authority in our lives and the world around us, as well as His ongoing involvement in creation.
Reflection Questionsgenerated
- How do I recognize God's sovereignty in my daily life?
- What does it mean for me that both day and night belong to God?
- In what ways can I reflect on God's creative power in the world around me?
- How can I trust in God's authority during times of adversity or darkness?
The early church on this verse — how the Fathers read it
Early Christian writers like Augustine referenced this verse to discuss God's ownership of time and creation, illustrating its theological significance.
"Your own is the day and Your own is the night" [Psalms 74:16].Early Church Fathers on Psalms 74 →
A brother asked one of the hermits, ‘If I happen to over-sleep, and am late for the hour of prayer, I am ashamed that others will hear me praying so late, and so I become reluctant to keep the rule of prayer.’ He said,Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe day is thine, and the night also is thine,.... He made the one and the other, and divided the one from the other; and can make them longer or shorter, clear or cloudy, as he pleases: and the day
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe day is thine, the night also is thine: thou hast prepared the light and the sun. The day is thine. Not only the sea and the waters, but the day and the light are at thy sovereign control.
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is not strange nor incredible that thou hast done these great and wonderful works, for thou hast made the heavenly bodies, and the vicissitudes of day and night, depending upon them, which is a far greater work. Prepared; or rather, established, as this word oft signifies; not only created, but settled in a constant and orderly course. The light; either, 1. That primitive light, , which afterwards was condensed and gathered into the sun. Or rather, 2. The moon, as divers, both ancient and modern, interpreters understand it, called here the light, to wit, the lesser luminary or light; wherein there is either a synecdoche of the general for the particular, or an ellipsis of the adjective…
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:16 The day [is] thine, the night also [is] thine: thou hast prepared the light and the sun.Ver. 16. The day is thine, the night also is thine] He had argued with God, and strengthened his own faith from God’ s extraordinary works; and now he doth the like from his ordinary works in nature, with the alternate course thereof, wherein appeareth a kind of image of the seasonable driving away of calamities, and turning all things into a desired state, Psalms 30:5 Lamentations 3:23. Thou hast prepared the light and the sun] i.e. That first light scattered abroad the heavens, but afterwards gathered into the sun, as into a vessel. By light some understand here the moon, that other great…
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16-18) An appeal from the God of history to the God of nature. Not only did He work wonders, but even the universe is the work of His hand.
Read Charles John Ellicott on Psalms 74 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The day is thine, the night also is thine] Thou art the Author of light, and of the sun, which is the means of dispensing it.
Read AdamClarke on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges12–17. Yet God’s mighty works of Redemption and Creation attest His power to interpose for the deliverance of His people. Cp. Psalms 77:10 ff.
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleThe day is thine, the night also is thine - Thou hast universal dominion. All things are under thy control. Thou hast power, therefore, to grant what we desire of thee.
Read Albert Barnes on Psalms 74 →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
The day is Yours, and also the night; You established the moon and the sun.
The day is yours, the night is also yours. You have prepared the light and the sun.
The day is Yours, and also the night; You established the moon and the sun.
You established the cycle of day and night; you put the moon and sun in place.
Tyndale line
The day is thine, the night also is thine: thou hast prepared the light and the sun.
The day is thine, the night also is thine: Thou hast prepared the light and the sun.
The day is thine, the night also is thine: thou hast prepared the light and the sun.
The day is thine, the night also is thine: thou hast prepared the light and the sun.
The day is thine, and the night is thine: thou hast prepared the light and the sunne.
Strictly literal
The day is thine, the night also is thine; thou hast prepared the moon and the sun:
Thine [is] the day, also Thine [is] the night, Thou hast prepared a light giver — the sun.
The day [is] Yours, || The night [is] also Yours, || You have prepared a light-giver—the sun.
Thine is the day and thine is the night: it is thou who hast prepared the luminary and the sun.
The day is yours, and the night is yours also; you set the sun and moon in place.
Simplified
You created the day, and also the night; you made the moon and the sun.
The day is yours and the night is yours: you made the light and the sun.
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 reads: 'לְךָ֣ י֭וֹם אַף־ לְךָ֥ לָ֑יְלָה אַתָּ֥ה הֲ֝כִינ֗וֹתָ מָא֥וֹר וָשָֽׁמֶשׁ׃' which translates to 'The day is Yours, and also the night; You established the moon and the sun.' The Septuagint closely matches this text, with 9 of the 9 words corresponding in meaning, though the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls also align with the Masoretic Text in this verse, confirming the consistency of the translation across these ancient witnesses.
לְךָ֣ י֭וֹם אַף־ לְךָ֥ לָ֑יְלָה אַתָּ֥ה הֲ֝כִינ֗וֹתָ מָא֥וֹר וָשָֽׁמֶשׁ׃
9 of the 9 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 74:16
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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
N-ms — Noun common · masculine singular absoluteHNcmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
מָאוֹר (ma'owr) refers to a luminary or luminous body, encompassing concepts of light and brightness. It can also denote cheerfulness and specifically refers to a chandelier. The word is derived from a root meaning 'light' and is connected to the idea of illumination.
מָאוֹר n.m. luminary
base
H3974 מָאוֹר luminary
3974 ma'owr maw-ore'
or maor {maw-ore'}; also (in plural) feminine mpowrah
{meh-o-raw'}; or morah {meh-o-raw'}; from 215; properly, a
luminous body or luminary, i.e. (abstractly) light (as an
element): figuratively, brightness, i.e.cheerfulness;
specifically, a chandelier:--bright, light.
see HEBREW for 0215
מָאוֹר (ma.or) — light.
light, luminary
N-ms — Noun common · masculine singular absoluteHNcmsa
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning