Psalms 81:3 — Word Study
WLCתִּקְע֣וּ בַחֹ֣דֶשׁ שׁוֹפָ֑ר בַּ֝כֵּ֗סֶה לְי֣וֹם חַגֵּֽנוּ׃
BSAto liftnâsâʼ melodyzimrâh to givenâthan tambourinetôph lyrekinnôwr pleasantnâʻîym withʻim bagnebel
| Greek | English | Parsing |
|---|---|---|
| תִּקְע֣וּ | blow | Verb, Qal, imperative second person masculine plural |
| בַחֹ֣דֶשׁ | at the new moon | Preposition, noun common masculine singular absolute |
| שׁוֹפָ֑ר | a ram's horn | Noun common, masculine singular absolute |
| בַּ֝כֵּ֗סֶה | at the full moon | Preposition, noun common masculine singular absolute |
| לְי֣וֹם | to [the] day of | Preposition, noun common masculine singular construct |
| חַגֵּֽנוּ׃ | festival our | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sound the ram’s horn at the New Moon, and at the full moon on the day of our Feast. |
| KJV | Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. |
| ASV | Blow the trumpet at the new moon, At the full moon, on our feast-day. |
| YLT | Blow in the month a trumpet, In the new moon, at the day of our festival, |
| WEB | Blow the trumpet at the New Moon, at the full moon, on our feast day. |
| BBE | Let the horn be sounded in the time of the new moon, at the full moon, on our holy feast-day: |
Where they part company is תִּקְע֣וּ — see How Translations Differ.
The structure features a main action followed by multiple prepositional phrases that clarify the timing and significance of the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 81:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Call to Worshipgenerated
Psalm 81:3 emphasizes the importance of sound and celebration in worship, specifically calling for the blowing of the ram's horn during significant lunar phases. This practice reflects the Hebrew calendar's connection to the cycles of nature, marking the New Moon and the full moon as times for gathering and feasting. The psalmist highlights the communal aspect of these observances, encouraging the people to participate in the rituals that honor God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 98:6 | With trumpets and the blast of the ram’s horn shout for joy before the LORD, the King. |
| 2 | Numbers 10:1–9 | Then the LORD said to Moses, |
| 3 | 1 Chronicles 15:24 | Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer—the priests—were to blow the trumpets before the ark of God. Obed-edom and Jehiah were also to be guardians of the ark. |
| 4 | 1 Chronicles 16:6–42 | and the priests Benaiah and Jahaziel blew the trumpets regularly before the ark of the covenant of God. |
| 5 | 2 Chronicles 5:12 | all the Levitical singers—Asaph, Heman, Jeduthun, and their sons and relatives—stood on the east side of the altar, dressed in fine linen and playing cymbals, harps, and lyres, accompanied by 120 priests sounding trumpets. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — תִּקְע֣וּ, tik.'Ugenerated
The verb תִּקְע֣וּ (tik'u) is an imperative form meaning to blow or strike, specifically a trumpet or horn. It is derived from the root נָשָׂא (nasa), which carries the idea of producing a loud sound or making a proclamation.
In this verse, it serves as a command to the people, urging them to make a joyful noise as part of their worship. The use of the imperative form indicates a direct call to action, emphasizing the importance of this ritual in the context of their religious observance.
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 verse consists of a main clause with the finite verb תִּקְע֣וּ (tik'u), followed by two prepositional phrases that specify when to blow the horn: בַחֹ֣דֶשׁ (va'cho'desh) and בַּ֝כֵּ֗סֶה (ba'ke'seh). This structure emphasizes the timing of the command in relation to the lunar calendar.
The prepositional phrases provide context for the main action, linking the act of blowing the horn to the New Moon and the full moon, which are significant markers in the Hebrew calendar.
Septuagint Backgroundgenerated
The Septuagint translates תִּקְע֣וּ as λάβετε (lambate), meaning 'take' or 'receive'. This choice indicates a broader interpretation of the command, suggesting not just the act of blowing but also the reception of the call to worship.
This rendering may imply an invitation to the community to respond actively to the call, enhancing the communal aspect of the ritual.
In plain words — the whole versegenerated
Psalm 81:3 instructs the people to blow the ram's horn at the New Moon and the full moon during their festival. This verse highlights the importance of these lunar phases in marking significant times for worship and celebration in the Hebrew calendar.
Frequently Asked Questionsgenerated
The ram's horn, or shofar, is a traditional instrument used in Jewish worship to signal important events and calls to gather, especially during festivals.
The New Moon marks the beginning of a new month, while the full moon signifies a time of fullness and completion, both of which are important in the Hebrew calendar.
The festival represents a time of celebration and worship, where the community gathers to honor God and participate in religious rituals.
This verse connects to other passages that discuss the importance of festivals and the observance of the lunar calendar, such as in Numbers 10:1-9.
Reflection Questionsgenerated
- How can I incorporate the rhythms of nature into my worship practices?
- What does it mean to me to gather with others for a time of celebration?
- In what ways can I respond to the call to worship in my daily life?
- How do the festivals in the Hebrew calendar reflect God's faithfulness?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the significance of worship and the rituals associated with the lunar calendar. Their insights reflect the importance of the trumpet call in Israel's religious practices.
"Sound the trumpet" [Psalms 81:3]. This is, Loudly and boldly preach, be not affrighted! As the Prophet says in a certain place, "Cry out,Early Church Fathers on Psalms 81 →
“Blow the trumpet at the new moon, on our festival day of good omen. Because it is a command for Israel, a judgment of the God of Jacob.” God ordered the priests to use the trumpets.Early Church Fathers on Psalms 81 →
“Sound the trumpet at the beginning of the month, on the day of your notable solemnity.” We must also consider that we are commanded through the instruments of the musical discipline both to play the lyre for the Lord and to observe the…Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlow up the trumpet in the new moon,.... Either in every new moon, or first day of the month, which was religiously observed by the Jews, 2 Kings 4:23 or rather the new moon, or first day of the
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe new moon; which was a sacred and festival time, as appears from 28:11,14 . But this may be understood either, 1. Generally of every new moon. Or rather, 2. Specially of that new moon, as the word may be rendered, which begun the seventh month; as may be gathered both from the following words, and by comparing this place with , where this very day is called a day of blowing of trumpets. In the time appointed, on our solemn feast day; or, for the day or time of our solemn festivity; whereby may be understood either, 1. The day of the new moon, on which the trumpets were blown for the celebration of that solemn time. Or, 2. The seventh month, which that new moon did introduce or begin, and…
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.Ver. 3. Blow up the trumpet in the new moon] And the like at other solemn feasts, three whereof (all in the seventh month to be kept) Beza thinketh to be here plainly and distinctly noted. These feasts were a shadow of things to come, but the body is in Christ, Colossians 2:16-17.
Read John Trapp on Psalms 81 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Trumpet.—Heb., shôphar. (See Exodus 19:16; Psalms 47:5.) In connection with this festival psalm the mention of the shôphar is especially interesting as being the only ancient Hebrew instrument of which the use is still on solemn occasions retained. (See Bible Educator, Vol. ii. 242.) In the new moon.—Standing by itself this might mean the beginning of every month (comp. Num. x 10), and so many scholars are inclined to take it here. Others render “in this month.” But see next Note. In the time appointed.—This is the rendering given of the Hebrew kçseh by a long array of authorities. But in Proverbs 7:20, the only other place where the word is found, the Vulg. gives “after many days;” and…
Read Charles John Ellicott on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Blow up the trumpet] שופר shophar, a species of horn. Certainly a wind instrument, as the two last were stringed instruments. Perhaps some chanted a psalm in recitativo, while all these instruments were used as accompaniments. In a representative system of religion, such as the Jewish, there must have been much outside work, all emblematical of better things: no proof that such things should be continued under the Gospel dispensation, where outsides have disappeared, shadows flown away, and the substance alone is presented to the hearts of mankind. He must be ill off for proofs in favour of instrumental music in the Church of Christ, who has recourse to practices under the Jewish…
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges3. the trumpet] Heb. shôphâr, the horn, as distinguished from the metal trumpet. In the Pentateuch the use of the shôphâr is only prescribed in connexion with the year of Jubilee (Leviticus 25:9), but according to practice it was used for the New Year as well. in the new moon] The Targum expressly states that the new moon of Tisri is meant here, and there is no sufficient reason for setting aside this ancient Jewish tradition and supposing that the new moon of Nisan, the first month of the ecclesiastical year, is meant, on the ground that the contents of the Psalm shew that the festival at the full moon referred to in the next line must be the Passover. in the time appointed &c.] Better, at…
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleBlow up the trumpet - The word rendered blow means to make a clangor or noise as on a trumpet.
Read Albert Barnes on Psalms 81 →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
Sound the ram’s horn at the New Moon, and at the full moon on the day of our Feast.
Blow the trumpet at the New Moon, at the full moon, on our feast day.
Sound the ram’s horn at the New Moon, and at the full moon on the day of our Feast.
Sound the ram’s horn on the day of the new moon, and on the day of the full moon when our festival begins.
Tyndale line
Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
Blow the trumpet at the new moon, At the full moon, on our feast-day.
Blow up the trumpet in the new moon, at the full moon, on our solemn feast day.
Blow the trumpet in the new moon, in the time appointed, on our solemn feast day.
Blowe the trumpet in the newe moone, euen in the time appointed, at our feast day.
Strictly literal
Blow the trumpet at the new moon, at the set time, on our feast day:
Blow in the month a trumpet, In the new moon, at the day of our festival,
Blow a horn in the month, || In the new moon, at the day of our festival,
(81:4) Blow on the new moon the cornet, at the time appointed, on the day of our feast.
Blow the trumpet on the day of the new moon, on the day of the full moon, when our feast day begins.
From the Latin
Judge for the needy and fatherless: do justice to the humble and the poor.
Simplified
Blow the trumpet at the new moon, and at full moon, to begin our festivals,
Let the horn be sounded in the time of the new moon, at the full moon, on our holy feast-day:
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 aligns with the Septuagint in meaning, as both texts convey the command to blow the ram's horn at specified times. The Dead Sea Scrolls, however, show some variations with words supplied by editors, indicating possible textual damage or loss.
תִּקְע֣וּ בַחֹ֣דֶשׁ שׁוֹפָ֑ר בַּ֝כֵּ֗סֶה לְי֣וֹם חַגֵּֽנוּ׃
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.
[שאו] [זמרה] [ותנו] תוף [כנור] [נעים] [עם] [נבל]
1 word on the leather — 7 supplied entire by an editor.
[שאו] [זמרה] [ותנו] [תף] [כנור] [נעים] עם נבל
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
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 81:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
שֹׁפָר (sho-far) refers to a horn or trumpet, specifically one used for blowing. It is derived from a root meaning to incise and is associated with producing a clear sound. The term encompasses both a cornet and a ram's horn, as noted in various lexicons.
שֹׁפָר, שׁוֹפָר 72 n.m. horn, for blowing
base
H7782 שֹׁפָר, שׁוֹפָר horn, for blowing
7782 showphar sho-far'
or shophar {sho-far'}; from 8231 in the original sense of
incising; a cornet (as giving a clear sound) or curved
horn:--cornet, trumpet.
see HEBREW for 08231
שֹׁפָר (sho.phar) — trumpet.
horn, ram's horn
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See MUSIC.
כֶּ֫סֶא (ke.se) refers to the full moon and is associated with the idea of fullness or an appointed time. The entries indicate its use in contexts related to festivals, particularly in Proverbs 7:20 and Psalm 81:4.
כֶּ֫סֶא Pr 7:20, כֶּ֫סֶה ψ 81:4 n.[m.] full moon
ref
H3677 כֶּ֫סֶא, כֶּ֫סֶה
3677 kece' keh'-seh
or keceh {keh'-seh}; apparently from 3680; properly, fulness
or the full moon, i.e. its festival:--(time) appointed.
see HEBREW for 03680
כֶּ֫סֶא (ke.se) — full moon.
full moon
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
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
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
חַג (chag) refers to a festival or feast, often associated with a gathering or pilgrimage. It can denote both a celebratory occasion and the sacrifices made during such festivals. The term is linked to the root word for a solemn feast day or sacrifice, indicating its significance in religious contexts.
חַג n.m. festival-gathering, feast, pilgrim-feast
feast
festival sacrifice
base
H2282 חַג festival-gathering, feast, pilgrim-feast
2282 chag khag
or chag {khawg}; from 2287; a festival, or a victim
therefor:--(solemn) feast (day), sacrifice, solemnity.
see HEBREW for 02287
חַג (chag) — feast.
1) festival, feast, festival-gathering, pilgrim-feast
1a) feast
1b) festival sacrifice
HNcmsc/Sp1bp — Noun common masculine singular construct · suffixHNcmsc/Sp1bp