Zechariah 14:3 — Word Study
WLCוְיָצָ֣א יְהוָ֔ה וְנִלְחַ֖ם בַּגּוֹיִ֣ם הָהֵ֑ם כְּי֥וֹם הִֽלָּחֲמ֖ו בְּי֥וֹם קְרָֽב׃
BSAThen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will go outyâtsâʼ [come forth, exit] to fightlâcham [engage in battle, wage war] against thosehêm nationsgôwy [Gentiles, non-Hebrew peoples] as He fightslâcham [engages in combat, battles] in the dayyôwm [a 24-hour period, a time of conflict] of battleqᵉrâb [war, combat, a hostile encounter]
| Greek | English | Parsing |
|---|---|---|
| וְיָצָ֣א | and he will go forth | Verb, Qal, sequential perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| וְנִלְחַ֖ם | and he will fight | Verb, Niphal, sequential perfect third person masculine singular |
| בַּגּוֹיִ֣ם | against the nations | Preposition, noun common masculine plural absolute |
| הָהֵ֑ם | those | Particle, pronoun |
| כְּי֥וֹם | like [the] day | Preposition, noun common masculine singular construct |
| הִֽלָּחֲמ֖ו | fought he | Verb niphal infinitive construct common, suffix |
| בְּי֥וֹם | in a day of | Preposition, noun common masculine singular construct |
| קְרָֽב׃ | battle | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD will go out to fight against those nations, as He fights in the day of battle. |
| KJV | Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. |
| ASV | Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle. |
| YLT | And gone forth hath Jehovah, And He hath fought against those nations, As in the day of His fighting in a day of conflict. |
| WEB | Then Yahweh will go out and fight against those nations, as when he fought in the day of battle. |
| BBE | Then the Lord will go out and make war against those nations, as he did in the day of the fight. |
The translations agree on the key terms used in this verse.
One main verb with two phrases elaborating on the action and manner of fighting.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbיָצָא
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 — Zechariah 14:3
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 Prophecy of Zechariahgenerated
Zechariah 14:3 describes a time when the LORD will intervene directly in the affairs of nations, particularly in the context of Jerusalem's trials. This chapter outlines a future conflict where God gathers the nations against His city, emphasizing His sovereignty and the ultimate victory He will achieve. The surrounding verses detail the dire situation for Jerusalem but also highlight the divine rescue that follows.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 2:8–9 | For this is what the LORD of Hosts says: “After His Glory has sent Me against the nations that have plundered you—for whoever touches you touches the apple of His eye— |
| 2 | Zechariah 10:4–5 | The cornerstone will come from Judah, the tent peg from him, as well as the battle bow and every ruler together. |
| 3 | Zechariah 12:2–6 | “Behold, I will make Jerusalem a cup of drunkenness to all the surrounding peoples. Judah will be besieged, as well as Jerusalem. |
| 4 | Isaiah 63:1–6 | Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? “It is I, proclaiming vindication, mighty to save.” |
| 5 | Isaiah 66:15–16 | For behold, the LORD will come with fire— His chariots are like a whirlwind— to execute His anger with fury and His rebuke with flames of fire. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יָצָא, ve.ya.Tza'generated
The verb יָצָא (yatsa') means to go out or come forth. It can denote physical movement from one place to another, such as leaving a location, but it also carries the connotation of initiating action or purpose, as seen in various biblical narratives.
In this verse, the LORD's action of going out signifies His readiness to engage in battle. The parsing indicates a sequential perfect tense, suggesting that this is a decisive and ongoing action, emphasizing the LORD's active role in the conflict.
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 main verb is יָצָא, will go out, which governs the entire verse. It is followed by a second verb phrase וְנִלְחַם, and will fight, indicating the LORD's dual actions in the context of battle.
The structure emphasizes the sequential nature of the actions, with the LORD's going out to fight against the nations being the central focus of the verse.
Septuagint Backgroundgenerated
The Septuagint translates יָצָא as ἐχελεύσεται, which means 'will go out' or 'will come forth'. This choice reflects the same active engagement found in the Hebrew, emphasizing the LORD's direct involvement.
The use of παρατάχεται for the fighting aspect indicates a similar understanding of the LORD's role in combat, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Zechariah 14:3 tells us that the LORD will come out to fight against the nations, just like He has done in past battles. This verse highlights God's active role in defending Jerusalem and His people during times of conflict.
Frequently Asked Questionsgenerated
It signifies that God will actively intervene in the affairs of nations, demonstrating His power and authority in defending His people.
This verse draws parallels to previous instances where God fought for Israel, showcasing His consistent role as a protector and warrior.
This phrase emphasizes that the LORD's actions will be reminiscent of past battles where He displayed His might, assuring His people of His continued support.
While the context is specific to a future battle, it illustrates God's ongoing commitment to protect and defend His people in various forms of conflict.
Reflection Questionsgenerated
- In what ways have I seen God fight for me in my own life?
- How can I trust in God's power during my personal battles?
- What does it mean to me that God actively engages in the struggles of His people?
- How can I encourage others to recognize God's presence in their times of conflict?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, emphasizing the LORD's active role in battle against the nations and His presence on the Mount of Olives.
And the Lord shall go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east,Early Church Fathers on Zechariah 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 14:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen shall the Lord go forth,.... Out of his place in heaven, either in person, or by the display of his power; that is, the Lord Jesus Christ; whose name is called the Word of God, and is the King
Read John Gill on Zechariah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. Then - in Jerusalem's extremity.
Read Robert Jamieson on Zechariah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen, after that he hath sufficiently punished Jerusalem and the rest of the Jews, shall the Lord go forth, out of his holy place, (spoken after the manner of men,) as a warrior prepared for battle. Fight against those nations, which had sacked Jerusalem, and oppressed his people. As when he fought in the day of battle; as in any of those days past, when God fought for his people and gave them great victories.
Read Matthew Poole on Zechariah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 14:3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.Ver. 3. Then shall the Lord go forth, and fight against those nations] Some read it, among those nations; he shall be the Archistrategus, the commander-in-chief of those armies, which he hath brought together against Jerusalem, to revenge upon her the quarrel of his covenant. But I like the other way better; because it is purposely spoken for the comfort of saints in evil times. When therefore there is dignus vindice nodus, et periculum par animo Alexandri, as he was wont to say, when it is time for God to arise, that his enemies may be scattered, and those that hate him flee…
Read John Trapp on Zechariah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Then shall the Lord go forth.—In the hour of Israel’s direst need the Lord will appear as their champion, as of old. (Comp. Joshua 10:14-42; Joshua 23:3; Judges 4:15; 1 Samuel 7:10; and especially 2 Chronicles 20:15.)
Read Charles John Ellicott on Zechariah 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Then shall the Lord go forth, and fight against those nations] Against the Romans, by means of the northern nations; who shall destroy the whole empire of this once mistress of the world. But this is an obscure place.
Read AdamClarke on Zechariah 14 →CambridgeThe Cambridge Bible for Schools and Colleges3. in the day of battle] Some, as Calvin, refer this generally to God’s manifold interpositions on behalf of His people, throughout the course of their history; but it is better to confine it to the first great typical interposition, when the word of command was, “Jehovah shall fight for you, and ye shall hold your peace”; and even the enemy was fain to confess, “Jehovah fighteth for them against the Egyptians,” Exodus 14:14; Exodus 14:25; comp. Habakkuk 3:15. A comparison may perhaps be suggested between the dividing of the Red Sea (Psalms 136:13), and of the Mount of Olives as here predicted.
Read Cambridge on Zechariah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord shall go forth and shall fight - Jerome: “Is to be taken like that in Habakkuk, ‘Thou wentest forth for the salvation of Thy people, for salvation with Thine Anointed” Habakkuk 3:13, and in
Read Albert Barnes on Zechariah 14 →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
Then the LORD will go out to fight against those nations, as He fights in the day of battle.
Then Yahweh will go out and fight against those nations, as when he fought in the day of battle.
Then the LORD will go out to fight against those nations, as He fights in the day of battle.
Then the Lord will go to battle and fight against those nations, just as he fought battles in ancient days.
Tyndale line
Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle.
Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Then will the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Then shall the Lord goe foorth, and fight against those nations, as when he fought in the day of battell.
Strictly literal
And Jehovah will go forth and fight with those nations, as when he fought in the day of battle.
And gone forth hath Jehovah, And He hath fought against those nations, As in the day of His fighting in a day of conflict.
And YHWH has gone forth, || And He has fought against those nations, || As in the day of His fighting in a day of conflict.
Then will the Lord go forth, and fight against these nations, as on the day when he fought on the day of battle.
But Yahweh will go out and wage war against those nations as when he wages war on the day of battle.
From the Latin
Then the Lord shall go forth, and shall fight against those nations, as when he fought in the day of battle.
Simplified
Then the Lord will go out to fight against the nations as he fights in times of war.
Then the Lord will go out and make war against those nations, as he did in the day of the fight.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all nine words in the Hebrew text matched in the Greek translation. This shows a consistent understanding of the LORD's actions during the battle.
וְיָצָ֣א יְהוָ֔ה וְנִלְחַ֖ם בַּגּוֹיִ֣ם הָהֵ֑ם כְּי֥וֹם הִֽלָּחֲמ֖ו בְּי֥וֹם קְרָֽב׃
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 Zechariah 14:3
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
See WAR; GAMES.
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Art | Pron — Particle · pronounHTd/Pp3mp
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Niphal-Inf-a | Suff — Verb niphal infinitive construct common · suffixHVNcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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…
קְרָב (qrab) refers to a hostile encounter, specifically a battle or war. It is derived from the root meaning to approach or confront. The term is noted in both Hebrew and its Aramaic equivalent, indicating a consistent theme of conflict.
קְרָב n.[m.] battle, war (hostile approach)
base
H7128 קְרָב
7128 qrab ker-awb'
from 7126; hostile encounter:--battle, war.
see HEBREW for 07126
קְרָב (qe.rav) — battle.
battle, war
Aramaic equivalent: qe.rav (קְרָב "war" H7129)
N-ms — Noun common · masculine singular absoluteHNcmsa
See WAR.