Psalms 90:9 — Word Study
WLCכִּ֣י כָל־ יָ֭מֵינוּ פָּנ֣וּ בְעֶבְרָתֶ֑ךָ כִּלִּ֖ינוּ שָׁנֵ֣ינוּ כְמוֹ־ הֶֽגֶה׃
BSAForkîy [because of, due to] allkôl our daysyôwm [the entirety of our lifetime] declinepânâh■ [pass away, come to an end] in Your furyʻebrâh [divine, heavenly, wrath, anger, intense displeasure] we finishkâlâh■ [bring to a close, complete] our yearsshâneh [the span of our life] withkᵉmôw a sighhegeh [a moan, a deep breath, a lamentation]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| כָל־ | all | Noun common, masculine singular construct |
| יָ֭מֵינוּ | days our | Noun common masculine plural construct, suffix |
| פָּנ֣וּ | they turn | Verb, Qal, perfect third person common plural |
| בְעֶבְרָתֶ֑ךָ | in fury your | Preposition, noun common feminine singular construct, suffix |
| כִּלִּ֖ינוּ | we finish | Verb, Piel, perfect first person common plural |
| שָׁנֵ֣ינוּ | years our | Noun common masculine plural construct, suffix |
| כְמוֹ־ | like | Preposition |
| הֶֽגֶה׃ | a sigh | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For all our days decline in Your fury; we finish our years with a sigh. |
| KJV | For all our days are passed away in thy wrath: we spend our years as a tale that is told. |
| ASV | For all our days are passed away in thy wrath: We bring our years to an end as a sigh. |
| YLT | For all our days pined away in Thy wrath, We consumed our years as a meditation. |
| WEB | For all our days have passed away in your wrath. We bring our years to an end as a sigh. |
| BBE | For all our days have gone by in your wrath; our years come to an end like a breath. |
The translations agree on the meaning and wording of the verse, emphasizing the themes of mortality and divine anger.
The sentence is structured with a main clause followed by a subordinate clause, highlighting the cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּנָה
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 90:9
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 — A Reflection on Human Mortalitygenerated
Psalm 90:9 expresses the transitory nature of human life, emphasizing that all days pass away in God's anger, leading to a conclusion of our years with a sigh. This verse is part of a larger reflection on the fragility of life and the inevitability of death, as seen in the surrounding verses that discuss human iniquity and the brevity of our days.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:33 | So He ended their days in futility, and their years in sudden terror. |
| 2 | Psalm 90:4 | For in Your sight a thousand years are but a day that passes, or a watch of the night. |
| 3 | Psalm 39:5 | You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כִּי, kigenerated
The word כִּי (ki) is a conjunction primarily meaning 'for' or 'because.' It establishes a causal relationship, linking the decline of days to God's anger. This word is frequently used in the Hebrew Bible to indicate reasons or justifications, as seen in various contexts, including Genesis 2:23.
In this verse, כִּי connects the lament of human mortality to the divine response, suggesting that the brevity of life is a result of God's displeasure.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions reflecting the themes of human mortality and divine anger.
Sentence Structuregenerated
The finite verbs פָּנ֣וּ (they turn) and כִּלִּ֖ינוּ (we finish) govern the structure of the verse. The first part describes the decline of days due to God's anger, while the second part concludes with the act of finishing our years.
The sentence is structured to emphasize the cause-and-effect relationship between God's anger and the fleeting nature of human life, with the verbs anchoring the main actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew כִּי is rendered as ὅτι (hoti), which also conveys a sense of causation. This choice maintains the connection between the decline of days and the divine response.
The LXX translation reflects the same themes of mortality and divine displeasure, showing continuity in the interpretation of this verse across different linguistic traditions.
In plain words — the whole versegenerated
Psalm 90:9 reflects on how our days pass away because of God's anger, and we end our years with a sigh. This verse reminds us of the fleeting nature of life and the sorrow that often accompanies it.
Frequently Asked Questionsgenerated
It suggests that the brevity of life is a consequence of God's displeasure, highlighting the seriousness of human sin.
The sigh represents a deep expression of lamentation over the fleeting nature of life and the sorrows we experience.
This verse encapsulates the idea that life is temporary and often marked by suffering, encouraging reflection on our existence.
It emphasizes the transitory and fragile nature of life, suggesting that our time is short and often filled with regret.
Reflection Questionsgenerated
- How do I perceive the brevity of my own life in light of this verse?
- What are some ways I can find meaning in the fleeting moments of my life?
- How does understanding God's anger shape my view of my actions and their consequences?
- In what ways can I express my feelings about life's transience, like the sigh mentioned in this verse?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the human condition and the inevitability of death, illustrating its theological significance.
For in the most general sense it holds good that it is apparently not possible for any person to remain altogether without experience of ill.Early Church Fathers on Psalms 90 →
Let everyone above all have this zeal in common so that having made a beginning they not hesitate or grow fainthearted in their labors or say, “We have spent a long time in ascetic discipline.” Instead,Early Church Fathers on Psalms 90 →
"For all our days are failed, and in Your anger we have failed" [Psalms 90:9]. These words sufficiently prove that our subjection to death is a punishment.Early Church Fathers on Psalms 90 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 90:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor all our days are passed away in thy wrath,.... The life of man is rather measured by days than by months or years; and these are but few, which pass away or "decline" (g) as the day does towards
Read John Gill on Psalms 90 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if by reason of strength they be fourscore years, yet is their strength labour and sorrow - i:e., if one be possessed of an unusually strong constitution, and thereby his years reach fourscore.
Read Robert Jamieson on Psalms 90 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre passed away; or, turn away themselves or their face from us. They do not continue with us, but quickly turn their backs upon us, and leave us. As a tale that is told; which may a little affect us for the present, but is quickly ended and gone out of mind, Or, as a word, as , which in an instant is gone, and that irrevocably. Or, as a thought, or a sigh, or a breath; all which come to one sense.
Read Matthew Poole on Psalms 90 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 90:9 For all our days are passed away in thy wrath: we spend our years as a tale [that is told].Ver. 9. For all our days are passed away] Heb. do turn away the face. See Psalms 90:3. We spend our years as a tale that is told] The grace whereof is brevity, q.d. dicto citius. Some render it, as a thought, that ariseth and passeth. To this sense the Greek poet; Aιφαγαρωστενοημαπαρερχεταιαγλαυςηβη. The Chaldee hath it, Ut flatus oris in Hyeme, as the breath of one’ s mouth in winter. See James 4:14.
Read John Trapp on Psalms 90 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Are passed away.—Better, are declining.A tale.—Rather, a murmur. (See Note, Psalms 1:2.) Probably, from the parallelism with wrath, a moan of sadness. So in Ezekiel 2:10, “a sound of woe.” Since the cognate verb often means “meditate,” some render here thought. Theognis says, “Gallant youth speeds by like a thought.”
Read Charles John Ellicott on Psalms 90 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. We spend our years as a tale] The Vulgate has: Anni nostri sicut aranea meditabuntur; "Our years pass away like those of the spider." Our plans and operations are like the spider's web; life is as frail, and the thread of it as brittle, as one of those that constitute the well-wrought and curious, but fragile, habitation of that insect. All the Versions have the word spider; but it neither appears in the Hebrew, nor in any of its MSS. which have been collated. My old Psalter has a curious paraphrase here: "Als the iran (spider) makes vayne webe for to take flese (flies) with gile, swa our yeres ere ockupide in ydel and swikel castes about erthly thynges; and passes with outen frute…
Read AdamClarke on Psalms 90 →CambridgeThe Cambridge Bible for Schools and Colleges9. are passed away] Lit. turn or decline towards evening (Jeremiah 6:4). We are “a generation of thy wrath” (Jeremiah 7:29). Our life is drawing to a close under a cloud; there is no sign of ‘light at evening-tide.’ we spend &c.] Lit. we consume our years as a sigh: they are past as quickly as a sigh, itself the expression of sorrow and weariness. The meaning of the word is however uncertain. Some explain, as a thought, comparing Theognis, 979, “Swift as a thought gay youth is past and gone”: the Targ. gives as a breath: A.V. follows Jerome, “consumpsimus annos nostros quasi sermonem loquens.”
Read Cambridge on Psalms 90 →Albert Barnes1798–1870Barnes' Notes on the BibleFor all our days are passed away in thy wrath - Margin, “turned.” The Hebrew word - פנה pânâh - means to “turn;” then, to turn to or “from” anyone; and hence, to turn away as if to flee or depart.
Read Albert Barnes on Psalms 90 →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 all our days decline in Your fury; we finish our years with a sigh.
For all our days have passed away in your wrath. We bring our years to an end as a sigh.
For all our days decline in Your fury; we finish our years with a sigh.
Yes, throughout all our days we experience your raging fury; the years of our lives pass quickly, like a sigh.
Tyndale line
For all our days are passed away in thy wrath: we spend our years as a tale that is told.
For all our days are passed away in thy wrath: We bring our years to an end as a sigh.
For all our days are passed away in thy wrath: we bring our years to an end as a tale that is told.
For all our days are passed away in thy wrath: we spend our years, as a tale that is told .
For all our dayes are past in thine anger: we haue spent our yeeres as a thought.
Strictly literal
For all our days pass away in thy wrath: we spend our years as a [passing] thought.
For all our days pined away in Thy wrath, We consumed our years as a meditation.
For all our days pined away in Your wrath, || We consumed our years as a meditation.
For all our days are passed away in thy wrath: we consume our years like a word that is spoken.
Our life passes away under your wrath; our years quickly pass like a sigh.
From the Latin
Because thou, O Lord, art my hope: thou hast made the most High thy refuge.
Simplified
Our lives fade away under your anger, coming to an end as quickly as a sigh.
For all our days have gone by in your wrath; our years come to an end like a breath.
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 are in agreement on the wording of Psalm 90:9, with all nine Hebrew words matched in the Greek translation. This consistency indicates a shared understanding of the verse's meaning across these ancient texts.
כִּ֣י כָל־ יָ֭מֵינוּ פָּנ֣וּ בְעֶבְרָתֶ֑ךָ כִּלִּ֖ינוּ שָׁנֵ֣ינוּ כְמוֹ־ הֶֽגֶה׃
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 90:9
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Perf-1cp — Verb · Piel · perfect first person common pluralHVpp1cp
fin'-ish (kalah; teleo, with other Hebrew and Greek words): The proper sense of "finish" is to end or complete; so for "finish," "finished," in the King James Version, there is sometimes met with in the Revised Version (British and American) the change to "complete" (Lu 14:28; 2Co 8:6), "accomplish" (Joh 4:34; 5:36; 17:4), "made an end of doing" (2Ch 4:11; compare 2Ch 24:14), etc. In Jas 1:15, for "sin, when it is finished," the Revised Version (British and American) reads "sin when it is full-grown," corresponding to "conceived" of the previous clause. On the other…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
הֶ֫גֶה (hegeh) refers to a sound characterized by rumbling, growling, or moaning. It encompasses meanings related to muttering, sighing, and mourning. The word is derived from a root that suggests a connection to deep, resonant sounds, and it appears in contexts where such expressions are relevant.
הֶ֫גֶה n.m. a rumbling, growling, moaning
base
H1899 הֶ֫גֶה a rumbling, growling, moaning
1899 hegeh heh'-geh
from 1897; a muttering (in sighing, thought, or as
thunder):--mourning, sound, tale.
see HEBREW for 01897
הֶ֫גֶה (he.geh) — moaning.
1) a rumbling, growling, moaning
1a) a rumbling, growling
1b) a moaning
1c) a sigh, moan, sighing
N-ms — Noun common · masculine singular absoluteHNcmsa