Ecclesiastes 3:4 — Word Study
WLCעֵ֤ת לִבְכּוֹת֙ וְעֵ֣ת לִשְׂח֔וֹק עֵ֥ת סְפ֖וֹד וְעֵ֥ת רְקֽוֹד׃
BSAa timeʻêth [season, occasion] to weepbâkâh [to cry, shed tears] and a timeʻêth [season, occasion] to laughsâchaq [in joy, with contempt] a timeʻêth [season, occasion] to mournçâphad [to lament, express sorrow] and a timeʻêth [season, occasion] to dancerâqad [to skip about, celebrate with joy]
| Greek | English | Parsing |
|---|---|---|
| עֵ֤ת | a time | Noun common, both singular absolute |
| לִבְכּוֹת֙ | to weep | Preposition, verb qal infinitive construct common |
| וְעֵ֣ת | and a time | Conjunction, noun common both singular absolute |
| לִשְׂח֔וֹק | to laugh | Preposition, verb qal infinitive construct common |
| עֵ֥ת | a time | Noun common, both singular absolute |
| סְפ֖וֹד | to mourn | Verb, Qal, infinitive construct common |
| וְעֵ֥ת | and a time | Conjunction, noun common both singular absolute |
| רְקֽוֹד׃ | to dance | Verb, Qal, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | a time to weep and a time to laugh, a time to mourn and a time to dance, |
| KJV | A time to weep, and a time to laugh; a time to mourn, and a time to dance; |
| ASV | a time to weep, and a time to laugh; a time to mourn, and a time to dance; |
| YLT | A time to weep, And a time to laugh. A time to mourn, And a time to skip. |
| WEB | a time to weep, and a time to laugh; a time to mourn, and a time to dance; |
| BBE | A time for weeping and a time for laughing; a time for sorrow and a time for dancing; |
All translations agree on the rendering of עֵ֤ת as 'a time.'
The verse consists of a main clause followed by several infinitive phrases, emphasizing the actions associated with each time.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֵת
verbסָפַד
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 — Ecclesiastes 3:4
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 Seasons of Lifegenerated
Ecclesiastes 3:4 is part of a passage that outlines the different times and seasons for various human experiences. The author emphasizes that life is filled with contrasting emotions and actions, each appropriate in its own time. This reflection serves to remind readers of the cyclical nature of life and the importance of recognizing the right moments for each experience, as seen in the broader context of Ecclesiastes 3:1-8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 8:9–12 | Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to all of them, “This day is holy to the LORD your God. Do not mourn or weep.” For all the people were weeping as they heard the words of the Law. |
| 2 | Nehemiah 9:1–38 | On the twenty-fourth day of the same month, the Israelites gathered together, fasting and wearing sackcloth, with dust on their heads. |
| 3 | Psalm 30:5 | For His anger is fleeting, but His favor lasts a lifetime. Weeping may stay the night, but joy comes in the morning. |
| 4 | Psalm 126:1–2 | When the LORD restored the captives of Zion, we were like dreamers. |
| 5 | Isaiah 22:12–13 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — עֵ֤ת, 'etgenerated
The word עֵת ('et) means 'time,' and it covers various aspects such as the time of an event or an appointed time. It indicates both specific and general moments, suggesting a range of temporal experiences.
In this verse, it emphasizes the significance of timing in human emotions and actions. The parsing as a noun in singular absolute form highlights its role as a key concept in the passage.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key phrases in this verse, consistently using 'a time' to convey the Hebrew עֵת.
Sentence Structuregenerated
The structure of the verse is built around a series of clauses, with the finite verb forms indicating the actions associated with each 'time.' The main verb phrases are paired with the subjects 'time' and the corresponding actions, creating a rhythmic and poetic flow.
The Hebrew word order places emphasis on the 'time' before each action, highlighting the importance of timing in the emotional experiences described.
Septuagint Backgroundgenerated
The Septuagint translates עֵת as καιρός, which also means 'time' but can imply a more specific or opportune moment. This choice aligns with the Hebrew meaning but adds a nuance of appropriateness in timing.
The translation reflects an understanding of the significance of timing in human experiences, suggesting a deeper interpretation of the seasons of life.
In plain words — the whole versegenerated
Ecclesiastes 3:4 expresses that there are appropriate times for different emotions and actions in life. It lists specific times for weeping, laughing, mourning, and dancing, highlighting the importance of recognizing the right moment for each experience.
Frequently Asked Questionsgenerated
This indicates that weeping is a natural response to sorrow and that it is appropriate to express grief during difficult times.
Laughter signifies joy and is a necessary part of life, reminding us to celebrate and find happiness amidst challenges.
Mourning reflects the deep sorrow associated with loss, and it is important to acknowledge and express this emotion.
Dancing symbolizes joy and celebration, contrasting with weeping and mourning, and highlights the full spectrum of human experience.
Reflection Questionsgenerated
- How can I recognize the right time for different emotions in my own life?
- What experiences have taught me the importance of timing in my actions?
- In what ways can I celebrate joy amidst sorrow?
- How can I support others during their times of mourning or joy?
The early church on this verse — how the Fathers read it
Early commentators reflect on the significance of this verse, discussing the appropriate times for weeping, laughing, mourning, and dancing in the context of human experience.
"A time to weep, and a time to laugh." A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament." But to laugh,Early Church Fathers on Ecclesiastes 3 →
Since weeping has different meanings, laughing needs to be understood accordingly; for weeping does not have only one meaning, nor does laughing.Early Church Fathers on Ecclesiastes 3 →
Passionate and profound lamentation is called “mourning” in Scripture. Similarly, dancing also indicates the strength of joy, as we learn in the gospel, where it says, “We played to you, and you did not dance;Early Church Fathers on Ecclesiastes 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 3:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA time to weep, and a time to laugh,.... There is a time for these things, as it goes ill or well with persons, as to their health, estate, or friends; and as it goes ill or well with kingdoms and states.
Read John Gill on Ecclesiastes 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to mourn - namely, for the dead (Genesis 23:2).
Read Robert Jamieson on Ecclesiastes 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA time to weep; when men shall have just occasion for weeping and mourning.
Read Matthew Poole on Ecclesiastes 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 3:4 A time to weep, and a time to laugh; a time to mourn, and a time to dance;Ver. 4. A time to weep, and a time to laugh.] Only we must not invert the order, but weep with men that we may laugh with angels; lay godly sorrow as a foundation of spiritual joy. Surely out of this eater comes meat; out of this strong, sweet. Strong and sweet refreshments follow upon penitential performances; these April showers bring on May flowers. Tertullian saith that he was nulli rei natus nisi poenitentiae, born for no other purpose but to repent; but then he that truly repenteth, de peccatis dolet et de dolore gaudet, is grieved for his sins, and then is glad of such a grief. "Those that so…
Read John Trapp on Ecclesiastes 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Mourn.—This is the ordinary word used for noisy funeral lamentations (Jeremiah 4:8; 1 Samuel 25:1).
Read Charles John Ellicott on Ecclesiastes 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. A time to weep, - laugh, - mourn, - dance] _________________ "When private griefs affect The heart, our tears with decent sorrow flow; Nor less becoming, when the public mourns, To vent the deepest sighs. But all around When things a smiling aspect bear, our souls May well exult; 'tis then a time for joy."
Read AdamClarke on Ecclesiastes 3 →CambridgeThe Cambridge Bible for Schools and Colleges4. a time to weep] The two couples are naturally grouped together, the first taking in the natural spontaneous expression of individual feeling, the second the more formal manifestation of the feelings in the mourners and wailers of a funeral (Zechariah 12:10, where the same verb is found) and the dancers at a wedding feast. In the parable of the Children in the Market-place our Lord practically inculcates the lesson of the Debater. The Scribes who sneered at the fasts of John’s disciples, and condemned the disciples of Jesus for not fasting were as the children whose dramatic funerals and weddings were alike out of place and inopportune, and so the true followers after the Wisdom which “is…
Read Cambridge on Ecclesiastes 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Weep… laugh… mourn — The human heart must vent its emotions, and they must have appropriate expression. Tears are no more virtuous than laughter. The moral quality lies further back than the mere expression.
Read Daniel Denison Whedon on Ecclesiastes 3 →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
a time to weep and a time to laugh, a time to mourn and a time to dance,
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
a time to weep and a time to laugh, a time to mourn and a time to dance,
A time to weep, and a time to laugh; a time to mourn, and a time to dance.
Tyndale line
A time to weep, and a time to laugh; a time to mourn, and a time to dance;
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
A time to weep, and a time to laugh; a time to mourn, and a time to dance;
A time to weepe, and a time to laugh: a time to mourne, and a time to dance.
Strictly literal
A time to weep, and a time to laugh; A time to mourn, and a time to dance;
A time to weep, And a time to laugh. A time to mourn, And a time to skip.
A time to weep, || And a time to laugh. A time to mourn, || And a time to skip.
A time to weep, and a time to laugh; a time to mourn, and a time to dance;
There is a time to weep and a time to laugh, a time to mourn and a time to dance,
From the Latin
A time to weep, and a time to laugh. A time to mourn, and a time to dance.
Simplified
A time of crying, and a time of laughing. A time of mourning, and a time of dancing.
A time for weeping and a time for laughing; a time for sorrow and a time for dancing;
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 in their wording for this verse, with six of the eight words matched. This consistency indicates a shared understanding of the text's meaning across these ancient witnesses.
עֵ֤ת לִבְכּוֹת֙ וְעֵ֣ת לִשְׂח֔וֹק עֵ֥ת סְפ֖וֹד וְעֵ֥ת רְקֽוֹד׃
6 of the 8 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 Ecclesiastes 3:4
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.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular absoluteHNcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular absoluteHNcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
סָפַד (sāphad) is a Hebrew verb meaning to wail or lament. It describes actions of grief, such as tearing hair and beating the breast, common in mourning practices. The word appears in various forms, including Qal (to wail) and Niphal (to be lamented). The entries consistently emphasize its connection to expressions of sorrow.
[סָפַד] vb. wail, lament
Qal wail, lament
Niph. they shall not be bewailed
base
H5594 סָפַד wail, lament
5594 caphad saw-fad'
a primitive root; properly, to tear the hair and beat the
breasts (as Orientals do in grief); generally to lament; by
implication, to wail:--lament, mourn(-er), wail.
סָפַד (sa.phad) — to mourn.
1) to wail, lament, mourn
1a) (Qal)
1a1) to wail, lament
1a2) wailers (participle)
1b) (Niphal) to be lamented, be bewailed
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
Mourn
Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc.
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah…
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
רָקַד (raqad) is a Hebrew verb meaning to skip about or leap. It encompasses various forms including dancing and jumping, with specific uses in different stems: Qal for skipping, Piel for dancing, and Hiphil for causing others to skip. The entries highlight a joyful or lively movement, but do not provide specific verse references.
רָקַד vb. skip about
Qal skip about
Pi. dance, leap
Hiph. he (י׳) made them skip like calves
base
H7540 רָקַד skip about
7540 raqad raw-kad'
a primitive root; properly, to stamp, i.e. to spring about
(wildly or for joy):--dance, jump, leap, skip.
רָקַד (ra.qad) — to skip about.
1) to skip about
1a) (Qal) to skip about
1b) (Piel) to dance, leap
1c) (Hiphil) to make to skip
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
Dance
Found in Judg. 21:21, 23; Ps. 30:11; 149:3; 150:4; Jer. 31:4, 13, etc., as the translation of hul, which points to the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad’) which means to skip or leap for joy, in Eccl. 3:4; Job 21:11; Isa. 13:21, etc.
In the New Testament it is in like manner the translation of different Greek words, circular motion (Luke 15:25); leaping up and down in concert (Matt. 11:17), and by a single…
a musical instrument of percussion, supposed to have been used by the Hebrews at an early period of their history.