Daniel 10:2 — Word Study
WLCבַּיָּמִ֖ים הָהֵ֑ם אֲנִ֤י דָֽנִיֵּאל֙ הָיִ֣יתִי מִתְאַבֵּ֔ל שְׁלֹשָׁ֥ה שָׁבֻעִ֖ים יָמִֽים׃
BSAIn thosehêm daysyôwm [a period of time, a season] Iʼănîy washâyâh■ mourningʼâbal [to lament, in grief] for threeshâlôwsh [a quantity of] fullyôwm [complete, entire] weeksshâbûwaʻ [a period of seven days]
| Greek | English | Parsing |
|---|---|---|
| בַּיָּמִ֖ים | in the days | Preposition, noun common masculine plural absolute |
| הָהֵ֑ם | those | Particle, pronoun |
| אֲנִ֤י | I | Pronoun |
| דָֽנִיֵּאל֙ | Daniel | Noun proper masculine |
| הָיִ֣יתִי | I was | Verb, Qal, perfect first person common singular |
| מִתְאַבֵּ֔ל | mourning | Verb, Hithpael, participle (active) masculine singular |
| שְׁלֹשָׁ֥ה | three | Adj |
| שָׁבֻעִ֖ים | sevens | Noun common, masculine plural absolute |
| יָמִֽים׃ | days | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In those days I, Daniel, was mourning for three full weeks. |
| KJV | In those days I Daniel was mourning three full weeks. |
| ASV | In those days I, Daniel, was mourning three whole weeks. |
| YLT | 'In those days, I, Daniel, have been mourning three weeks of days; |
| WEB | In those days I, Daniel, was mourning three whole weeks. |
| BBE | In those days I, Daniel, gave myself up to grief for three full weeks. |
Where they part company is in the details of mourning — see How Translations Differ.
The main clause is supported by a prepositional phrase indicating the time and a participial phrase describing the duration of mourning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 10:2
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 — Daniel's Mourninggenerated
Daniel 10:2 describes a time when Daniel was deeply distressed, mourning for three weeks. This period of mourning reflects his concern for the people of Israel and the challenges they faced during the Babylonian exile. The context shows that this mourning was part of a larger narrative about divine revelations and conflicts, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 9:4–5 | Then everyone who trembled at the words of the God of Israel gathered around me because of the unfaithfulness of the exiles, while I sat there in horror until the evening offering. |
| 2 | Nehemiah 1:4 | When I heard these words, I sat down and wept. I mourned for days, fasting and praying before the God of heaven. |
| 3 | Psalm 42:9 | I say to God my Rock, “Why have You forgotten me? Why must I walk in sorrow because of the enemy’s oppression?” |
| 4 | Psalm 43:2 | For You are the God of my refuge. Why have You rejected me? Why must I walk in sorrow because of the enemy’s oppression? |
| 5 | Psalm 137:1–5 | By the rivers of Babylon we sat and wept when we remembered Zion. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מִתְאַבֵּל, mit'abbelgenerated
The word מִתְאַבֵּל (mit'abbel) is a participle form of the verb אָבַל (abal), meaning 'to mourn' or 'to lament.' It indicates an ongoing action of mourning, emphasizing Daniel's deep grief during this time.
This form is in the Hithpael stem, which often conveys a reflexive or intensive action, suggesting that Daniel is actively engaging in mourning, possibly for the sake of his people. His mourning is not just a passive state; it involves a deliberate expression of grief.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse agree on the essential meaning: Daniel was mourning for three full weeks.
Sentence Structuregenerated
The main clause is governed by the verb הָיִ֣יתִי, I was, with several phrases detailing the circumstances of that state: a prepositional phrase indicating the time, a noun phrase identifying the subject, and a participial phrase describing the action of mourning.
The structure emphasizes the time frame of mourning, with the main focus on Daniel's personal experience during this significant period.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew מִתְאַבֵּל as πενθῶν, which means 'mourning' in Greek. This choice aligns closely with the Hebrew meaning, maintaining the sense of deep emotional distress.
This translation choice shows a consistent understanding of mourning across both Hebrew and Greek texts, emphasizing the seriousness of Daniel's lament.
In plain words — the whole versegenerated
Daniel 10:2 tells us that during the third year of Cyrus, Daniel was mourning for three full weeks. This period of mourning reflects his deep concern for his people and the challenges they faced.
Frequently Asked Questionsgenerated
Daniel's mourning reflects his deep concern for the state of Israel and the challenges they faced during the Babylonian exile.
Fasting is often associated with mourning and seeking God, indicating Daniel's desire for divine intervention and understanding.
This mourning sets the stage for the divine revelations that follow, highlighting the seriousness of the spiritual conflict Daniel is involved in.
Daniel's example teaches us the importance of seeking God during times of distress and the value of lamenting for our communities.
Reflection Questionsgenerated
- What are some personal challenges I have faced that led me to seek God in mourning or prayer?
- How can I support others who are going through difficult times, as Daniel did?
- What does it mean to me to mourn or lament in my own life?
- In what ways can I express my concerns for my community or loved ones, following Daniel's example?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Daniel's mourning, noting its significance in the context of fasting and seeking God.
He says that the mourning had been protracted “for three weeks,” because he had fasted for all that space of time. He calls fasting “mourning” in the same sense used by our Lord,Early Church Fathers on Daniel 10 →
Verses 2, 3. "In those days I, Daniel, mourned for the days of three weeks; I ate no desirable bread, and neither flesh or wine entered into my mouth;Early Church Fathers on Daniel 10 →
We must seek the source of his grief.… Although the king permitted all who wanted their freedom and permission to return [to their homeland and rebuild the temple],Early Church Fathers on Daniel 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 10:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn those days I Daniel was mourning,.... Either on account of what had been revealed to him in the last vision or prophecy of the seventy weeks; by which it appeared what wickedness the people of the
Read John Gill on Daniel 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn those days I Daniel was mourning three full weeks. I Daniel was mourning - i:e., afflicting myself by fasting from "pleasant bread, flesh, and wine" (Daniel 10:3), as a sign of sorrow, not for its own sake.
Read Robert Jamieson on Daniel 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere are several causes of Daniel’ s mourning. 1. Because the Jews had liberty to go out of captivity, yet many of them staid still in Babylon. 2. Because when they were building the temple, walls, and city they were greatly hindered and molested, . 3. Because he foresaw the many calamities of the Jews that would befall them for their sins, especially in destroying the Messiah, and rejecting his gospel. Three full weeks; he fasted and mourned all that time, both to declare his deep sense of those calamities ensuing, and to be in a better posture to receive Divine impressions, which usually God reveals to humble souls.
Read Matthew Poole on Daniel 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 10:2 In those days I Daniel was mourning three full weeks.Ver. 2. In those days I Daniel was mourning.] Though a great man still, and in great account, yet not now so great at court as to hinder and defeat the malicious designs of Cambyses’ s counsellors; who, being bribed by the Jews’ adversaries, put a stop to the temple work at Jerusalem. This disaster cast good Daniel into his dumps, so that he fasted three full weeks, a tanto et tali, sed non a toto, and longer might, had not the angel taken him off by an answer of peace. Abstinet ab omni cura cultuque corporis, sua sponte. See the like, 1 Samuel 31:13. Three full weeks.] Heb., Weeks of days, to distinguish them from those…
Read John Trapp on Daniel 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I-was mourning three full weeks.] The weeks are most probably dated from the time of the termination of the last vision. Calmet proves this by several reasons.
Read AdamClarke on Daniel 10 →CambridgeThe Cambridge Bible for Schools and Colleges2. was mourning] or, continued mourning. The motive of Daniel’s mourning is not stated; but it may be inferred from Daniel 10:12 (cf. Daniel 9:3) to have been grief for his people’s sin (cf. Ezra 10:6), and anxiety about its future (cf. Nehemiah 1:4). three full weeks] three weeks long. Lit. three weeks, days—a pleonastic idiom, which occurs elsewhere (e.g. Genesis 41:1; Deuteronomy 21:13; 2 Samuel 13:23)[357]. ‘Full’ emphasizes the expression unduly. [357] See Ges.-Kautzsch, § 131 d.
Read Cambridge on Daniel 10 →Albert Barnes1798–1870Barnes' Notes on the BibleIn those days I Daniel was mourning - I was afflicting myself; that is, he had set apart this time as an extraordinary fast. He was sad and troubled.
Read Albert Barnes on Daniel 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2-4. Daniel observes another period of mourning over the sins of the people, the desolation of Jerusalem, and his own ignorance of the future (see Daniel 10:14; compare Daniel 9:3, etc.), and after
Read Daniel Denison Whedon on Daniel 10 →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
In those days I, Daniel, was mourning for three full weeks.
In those days I, Daniel, was mourning three whole weeks.
In those days I, Daniel, was mourning for three full weeks.
In those days I, Daniel, was mourning for three whole weeks.
Tyndale line
In those days I Daniel was mourning three full weeks.
In those days I, Daniel, was mourning three whole weeks.
In those days I Daniel was mourning three whole weeks.
In those days I Daniel was mourning three full weeks.
At the same time I Daniel was in heauines for three weekes of dayes.
Strictly literal
In those days I Daniel was mourning three full weeks:
'In those days, I, Daniel, have been mourning three weeks of days;
“In those days, I, Daniel, have been mourning three weeks of days;
In those days I Daniel was mourning three full weeks.
In those days I, Daniel, was in mourning for three weeks.
From the Latin
In those days I Daniel mourned the days of three weeks.
Simplified
When this happened, I, Daniel, had been in mourning for three full weeks.
In those days I, Daniel, gave myself up to grief for three full weeks.
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 largely agree on the wording of this verse, with 6 of the 9 words matched. The Septuagint's word order and articles differ, but the core message remains intact.
בַּיָּמִ֖ים הָהֵ֑ם אֲנִ֤י דָֽנִיֵּאל֙ הָיִ֣יתִי מִתְאַבֵּ֔ל שְׁלֹשָׁ֥ה שָׁבֻעִ֖ים יָמִֽים׃
6 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 Daniel 10:2
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.
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-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
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
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
דָּנִיֵּאל, or Daniyel, means 'God is my judge.' It refers primarily to the prophet Daniel, a significant figure during the Babylonian exile, known for his wisdom and interpretations of dreams. The name also applies to a son of David and a priest from the line of Ithamar. The entries indicate that Daniel is both a prophet and a historical figure, but they do not present any significant disagreements.
דָּנִאֵל, later דָנִיֵּאל n.pr.m. (Ēl is my judge)
son of David
דָנִיֵּאל, priest of the line of Ithamar
דָּנִאֵל a great sage
דָנִיֵּאל, one of the noble young men taken into captivity by Nebuchadrezzar
base
H1840 דָּנִאֵל, דָנִיֵּאל
1840 Daniye'l daw-nee-yale'
in Ezekiel it is: Daniel {daw-nee-ale'}; from 1835 and 410;
judge of God; Daniel or Danijel, the name of two
Israelites:--Daniel.
see HEBREW for 01835
see HEBREW for 0410
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
§ Daniel = "God is my judge"
1) the 2nd son of David, by Abigail the Carmelitess
2) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
2a) also, 'Belteshazzar' (H1095 or H1096)
3) a priest of the line of Ithamar who sealed the covenant with Nehemiah
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
HNpm — Noun proper masculineHNpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אָבַל (abal) is a primitive root meaning to mourn or lament. It covers various forms of mourning, including for humans and inanimate objects like gates and land. The verb can appear in different stems, such as Qal (to mourn), Hiphil (to cause to mourn), and Hithpael (to play the mourner).
אָבַל 39 vb. mourn
Qal mourn, lament
Hithp. mourn (mostly prose)
Hiph. cause to mourn
base
H56 אָבַל mourn
56 'abal aw-bal'
a primitive root; to bewail:--lament, mourn.
אָבַל (a.val) — to mourn.
1) to mourn, lament
1a) (Qal) to mourn, lament
1a1) of humans
1a2) of inanimate objects (fig.)
1a2a) of gates
1a2b) of land
1b) (Hiphil)
1b1) to mourn, cause to mourn (fig.)
1c) (Hithpael)
1c1) to mourn
1c2) play the mourner
V-Hithpael — Verb · Hithpael · participle (active) masculine singularHVtrmsa
morn'-ing.
See BURIAL; GRIEF.
One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2;
The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances,
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
שָׁבוּעַ (shabuwa`) refers to a period of seven, specifically a week, and can denote both weeks of days and years. It is associated with the Feast of Weeks, also known as Pentecost. The term is derived from a root meaning 'sevened,' indicating its connection to the number seven.
שָׁבוּעַ n.m. period of seven (days, years), heptad, week
base
H7620 שָׁבוּעַ period of seven (days, years), heptad, week
7620 shabuwa` shaw-boo'-ah
or shabuan {shaw-boo'-ah}; also (feminine) shbu.ah
{sheb-oo-aw'}; properly, passive participle of 7650 as a
denominative of 7651; literal, sevened, i.e. a week
(specifically, of years):--seven, week.
see HEBREW for 07650
see HEBREW for 07651
שָׁבוּעַ (sha.vu.a) — Weeks.
Feast of Weeks,
Also named: pentēkostē (πεντηκοστή "Pentecost" G4005)
This name means seven,
שָׁבוּעַ (sha.vu.a) — week.
1) seven, period of seven (days or years), heptad, week
1a) period of seven days, a week
1a1) Feast of Weeks
1b) heptad, seven (of years)
Also means: sha.vu.a (שָׁבוּעַ "week" H7620I)
שָׁבוּעַ (sha.vu.a) — week.
1) seven, period of seven (days or years), heptad, week
1a) period of seven days, a week
1a1) Feast of Weeks
1b) heptad, seven (of years)
N-mp — Noun common · masculine plural absoluteHNcmpa
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 — Noun common · masculine plural absoluteHNcmpa