Ecclesiastes 3:7 — Word Study
WLCעֵ֤ת לִקְר֙וֹעַ֙ וְעֵ֣ת לִתְפּ֔וֹר עֵ֥ת לַחֲשׁ֖וֹת וְעֵ֥ת לְדַבֵּֽר׃
BSAa timeʻêth [season, occasion] to tearqâraʻ [rend, undo] and a timeʻêth [season, occasion] to mendtâphar [sew, repair] a timeʻêth [season, occasion] to be silentchâshâh [keep quiet, still] and a timeʻêth [season, occasion] to speakdâbar [communicate, declare]
| Greek | English | Parsing |
|---|---|---|
| עֵ֤ת | a time | Noun common, both singular absolute |
| לִקְר֙וֹעַ֙ | to tear | Preposition, verb qal infinitive construct common |
| וְעֵ֣ת | and a time | Conjunction, noun common both singular absolute |
| לִתְפּ֔וֹר | to sew | Preposition, verb qal infinitive construct common |
| עֵ֥ת | a time | Noun common, both singular absolute |
| לַחֲשׁ֖וֹת | to be silent | Preposition, verb qal infinitive construct common |
| וְעֵ֥ת | and a time | Conjunction, noun common both singular absolute |
| לְדַבֵּֽר׃ | to speak | Preposition, verb piel infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | a time to tear and a time to mend, a time to be silent and a time to speak, |
| KJV | A time to rend, and a time to sew; a time to keep silence, and a time to speak; |
| ASV | a time to rend, and a time to sew; a time to keep silence, and a time to speak; |
| YLT | A time to rend, And a time to sew. A time to be silent, And a time to speak. |
| WEB | a time to tear, and a time to sew; a time to keep silence, and a time to speak; |
| BBE | A time for undoing and a time for stitching; a time for keeping quiet and a time for talk; |
All translations agree on the meaning of עֵת as a time.
The verse presents a series of main clauses, each detailing a specific action paired with its corresponding time.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֵת
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 3:7
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 3:7 is part of a poetic passage that outlines the various times and seasons for human activities. The Preacher emphasizes that there is a right time for every action, reflecting on the nature of existence and the rhythm of life. This section highlights the contrasts in human experiences, suggesting a divine order to the times we encounter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:29–34 | When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes, |
| 2 | 2 Samuel 1:11 | Then David took hold of his own clothes and tore them, and all the men who were with him did the same. |
| 3 | 2 Samuel 3:31 | Then David ordered Joab and all the people with him, “Tear your clothes, put on sackcloth, and mourn before Abner.” And King David himself walked behind the funeral bier. |
| 4 | 1 Kings 21:27 | When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly. |
| 5 | 2 Kings 5:7 | When the king of Israel read the letter, he tore his clothes and asked, “Am I God, killing and giving life, that this man expects me to cure a leper? Surely you can see that he is seeking a quarrel with me!” |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — עֵת, 'etgenerated
The word עֵת ('et) means 'time,' and it encompasses various aspects such as specific moments, experiences, or occasions. It is often used to denote a particular period or event, emphasizing the significance of timing in human life.
The parsing indicates that it is a common noun in the singular form, which supports its use as a general term for time in a variety of contexts. The lexicons affirm its broad application, suggesting that it can refer to both specific and uncertain times.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of עֵת as a time, reflecting the consistent understanding of this term across versions.
Sentence Structuregenerated
The structure of the verse is built around a series of clauses, each beginning with the finite verb קְר֨וֹעַ֙, to tear, followed by a corresponding action. This creates a rhythmic parallelism that highlights the contrasts in timing.
Each clause follows a similar pattern: a subject עֵת ('et) is paired with a verb, creating a clear and emphatic structure that underscores the importance of timing in various actions.
Septuagint Backgroundgenerated
The Septuagint translates עֵת as καιρός, which also means 'time' but can imply a more specific or opportune moment. This choice reflects a similar understanding of the significance of timing in life.
The Greek word ῥῆχαι for קָרַע indicates a focus on the act of tearing, aligning with the Hebrew meaning while also suggesting a broader context of separation or division.
In plain words — the whole versegenerated
Ecclesiastes 3:7 states that there is a time for everything, including a time to tear and a time to mend, a time to be silent and a time to speak. This verse highlights the different seasons of life and the appropriate actions for each season.
Frequently Asked Questionsgenerated
A time to tear signifies moments of grief or loss, where something must be undone or separated.
Being silent can reflect wisdom, respect, or the need to listen rather than speak in certain situations.
The right time to speak often depends on the context and the readiness of the audience to receive the message.
This passage teaches that life is filled with various seasons, each requiring different responses and actions, reminding us to be mindful of timing.
Reflection Questionsgenerated
- How can I discern the right time for different actions in my life?
- What experiences have taught me the importance of timing?
- In what situations have I found it necessary to be silent?
- How can I better communicate when the time is right?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on the themes of timing and speech in this verse, emphasizing the importance of discernment in communication.
"A time to keep silence, and a time to speak." A time to speak, when there are hearers who receive the word; but a time to keep silence, when the hearers pervert the word;Early Church Fathers on Ecclesiastes 3 →
In words about things concerning God, when the discussion is about his being, that is the “moment for keeping silent.” But when it is about some good activity [of God], of which the knowledge reaches down even to us,Early Church Fathers on Ecclesiastes 3 →
When it to comes to words about God and searching his essence there is a time for silence, but when it concerns some good operation of which we have knowledge, it is time to speak of God’s power, miracles and works which necessitate words.Early Church Fathers on Ecclesiastes 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 3:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA time to rend, and a time to sew,.... To rend garments, in case of blasphemy, and in times of mourning and fasting, and then to sew them up when they are over; see Isaiah 37:1; This the Jews apply
Read John Gill on Ecclesiastes 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to rend - garments, in mourning (Joe 2:13).
Read Robert Jamieson on Ecclesiastes 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA time to rend; when men shall rend their garments, as they did in great and sudden griefs, as . A time to keep silence; wherein men will or shall be silent, either through grief, as ,13, or by sickness or weakness, or because God denies a man ability to utter his mind.
Read Matthew Poole on Ecclesiastes 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 3:7 A time to rend, and a time to sew; a time to keep silence, and a time to speak;Ver. 7. A time to rend, and a time to sew.] As in making a new or translating an old garment. Turks wonder at the English for pinking or cutting their clothes, and making holes in whole cloth, which time of itself would tear too soon. It was a custom among the Jews to rend their clothes in the case of sad occurrences. The prophet Ahijah rent Jeroboam’ s new garment in twelve pieces, to show that God would rend the kingdom out of the hand of Solomon. Schismatics rend the Church, heretics the Scriptures. God will stitch up all in his own time, and heal the breaches thereof. A time to keep silence…
Read John Trapp on Ecclesiastes 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. A time to rend, - sew, - keep silence, - speak] _______________ "Intestine broils And factions rend a state: at length the breach Is heal'd, and rest ensues. Wisdom restrains The tongue, when words are vain: but now, 'Tis time to speak, and silence would be criminal."
Read AdamClarke on Ecclesiastes 3 →CambridgeThe Cambridge Bible for Schools and Colleges7. A time to rent, and a time to sew] The words are commonly connected with the practice of rending the garments as a sign of sorrow (Genesis 37:29; Genesis 37:34; Genesis 44:13; Job 1:20; 2 Samuel 1:2) and sewing them up again when the season of mourning is past and men return again to the routine of their daily life. It is, however, somewhat against this view that it makes this generalisation practically identical with that of Ecc 3:4. The symbolic use of “rending a garment” to represent the division of a kingdom, as in the prophecy of Ahijah the Shilonite (1 Kings 11:30) and therefore of “sewing” for the restoration of unity (so the “seamless garment” of John 19:23 has always been…
Read Cambridge on Ecclesiastes 3 →Albert Barnes1798–1870Barnes' Notes on the BibleRend - i. e., Tear garments in sign of mourning or anger. See 2 Samuel 1:2, 2 Samuel 1:11 ff.
Read Albert Barnes on Ecclesiastes 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. To rend… to sew… keep silence… speak — The rending of garments and sitting down in silence is token of great sorrow; the repairing of them and the recommencing of conversation is evidence of the relief of sorrow.
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 tear and a time to mend, a time to be silent and a time to speak,
a time to tear, and a time to sew; a time to keep silence, and a time to speak;
a time to tear and a time to mend, a time to be silent and a time to speak,
A time to rip, and a time to sew; a time to keep silent, and a time to speak.
Tyndale line
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
a time to rend, and a time to sew; a time to keep silence, and a time to speak;
a time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to rent, and a time to sowe: a time to keepe silence, and a time to speake.
Strictly literal
A time to rend, and a time to sew; A time to keep silence, and a time to speak;
A time to rend, And a time to sew. A time to be silent, And a time to speak.
A time to tear, || And a time to sew. A time to be silent, || And a time to speak.
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
a time to tear clothing and a time to repair clothing, a time to keep silent and a time to speak.
From the Latin
A time to rend, and a time to sew. A time to keep silence, and a time to speak.
Simplified
A time of tearing, and a time of mending. A time of keeping quiet, a time of speaking up.
A time for undoing and a time for stitching; a time for keeping quiet and a time for talk;
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 (MT) of Ecclesiastes 3:7 reads: 'עֵ֤ת לִקְר֙וֹעַ֙ וְעֵ֣ת לִתְפּ֔וֹר עֵ֥ת לַחֲשׁ֖וֹת וְעֵ֥ת לְדַבֵּֽר׃', which translates as 'a time to tear and a time to mend, a time to be silent and a time to speak.' The Septuagint (LXX) agrees with the MT in all eight words, maintaining the same concepts and structure, although the word order and articles may differ due to the nature of Greek syntax. There are no significant differences in meaning or content between these two witnesses for this verse.
עֵ֤ת לִקְר֙וֹעַ֙ וְעֵ֣ת לִתְפּ֔וֹר עֵ֥ת לַחֲשׁ֖וֹת וְעֵ֥ת לְדַבֵּֽר׃
8 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 3:7
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.
The Hebrew word קָרַע (qara`) means to tear or rend, both literally and figuratively. It is often used in the context of tearing garments, but can also refer to tearing away sovereignty or opening the heavens. The word has various applications, including tearing in pieces, making something wide, and being rent, as seen in the usage of wild beasts and altars.
קָרַע 63 vb. tear
Qal tear, rend
usu. (39 t.) of rending garment
tear away or out
tear away sovereignty (under fig. of garment)
tear, rend asunder
book
= make wide, large
rend open heavens, and descend
tear, rend, of wild beasts
Niph. be rent, of garments; be rent, split asunder, of altar
base
H7167 קָרַע tear .tear, rend . . usu. (39 t.) of rending garment
. tear away or out
. tear away sovereignty (under fig. of garment)
. tear, rend asunder . book
. = make wide, large
. rend open heavens, and descend
. tear, rend, of wild beasts
. be rent, of garments; be rent, split asunder, of altar
7167 qara` kaw-rah'
a primitive root; to rend, literally or figuratively (revile,
paint the eyes, as if enlarging them):--cut out, rend, X
surely, tear.
קָרַע (qa.ra) — to tear.
1) to tear, tear in pieces
1a) (Qal)
1a1) to tear, rend
1a2) to tear away or out
1a3) to tear, rend asunder
1a3a) to make wide or large (of eyes)
1a3b) to rend open (of heavens)
1a4) to tear, rend (of wild beasts)
1b) (Niphal) to be rent, be split asunder
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.
תָּפַר (taphar) is a Hebrew verb meaning to sew together. It includes forms for sewing in both the Qal and Piel stems, indicating actions related to sewing, such as the act of sewing or those who sew. The word appears in contexts like the sewing of fig leaves.
[תָּפַר] vb. sew together
Qal they sewed together fig-leaves
Pi. those who keep sewing
base
H8609 תָּפַר sew together
8609 taphar taw-far'
a primitive root; to sew:--(women that) sew (together).
תָּפַר (ta.phar) — to sew.
1) to sew together
1a) (Qal) to sew, sew together
1b) (Piel)
1b1) to sew
1b2) sewing (participle)
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.
חָשָׁה (chashah) is a Hebrew verb meaning to be silent, quiet, or still. It can express inactivity or the act of causing silence in others. The entries indicate its use primarily in poetic and later texts, with forms in both the Qal and Hiphil stems, highlighting its versatility in conveying stillness or quietness.
[חָשָׁה] vb. be silent, inactive, still (chiefly poet. and late)
Qal be silent
Hiph.
exhibit silence, be silent
shew inactivity
causat. make still, quiet
base
H2814 חָשָׁה be silent, inactive, still (chiefly poet. and late) .be silent
. . exhibit silence, be silent
. shew inactivity
. causat. make still, quiet
2814 chashah khaw-shaw'
a primitive root; to hush or keep quiet:--hold peace, keep
silence, be silent, (be) still.
חָשָׁה (cha.shah) — be silent.
1) to be silent, quiet, still, inactive
1a) (Qal) to be silent, be still
1b) (Hiphil)
1b1) to be silent, exhibit silence
1b2) to show inactivity, be inactive
1b3) to make silent, make quiet, cause to be still
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc