Genesis 1:16 — Word Study
WLCוַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־ שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־ הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־ הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
BSAGod’ĕ·lō·hîm [Elohim, the supreme Creator] madeway·ya·‘aś▸ twošə·nê greathag·gə·ḏō·lîm [in size, importance, or power] lightsham·mə·’ō·rōṯ the greaterhag·gā·ḏōl [more prominent, shining brighter] lightham·mā·’ō·wr to rulelə·mem·še·leṯ [have control or dominion over] the dayhay·yō·wm [a 24-hour period, a time of light] andwə·’eṯ- the lesserhaq·qā·ṭōn [smaller, less prominent] lightham·mā·’ō·wr to rulelə·mem·še·leṯ [govern or direct] the nighthal·lay·lāh [a time of darkness, a period of rest] And [He made]wə·’êṯ the stars {as well}hak·kō·w·ḵā·ḇîm [shining celestial bodies]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֣עַשׂ | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלֹהִ֔ים | God | Noun common, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| שְׁנֵ֥י | [the] two | Number -, masculine dual construct |
| הַמְּאֹרֹ֖ת | the luminaries | Particle, noun common masculine plural absolute |
| הַגְּדֹלִ֑ים | great | Particle |
| אֶת־ | the object marker | Particle |
| הַמָּא֤וֹר | the luminary | Particle, noun common masculine singular absolute |
| הַגָּדֹל֙ | great | Particle |
| לְמֶמְשֶׁ֣לֶת | for [the] dominion of | Preposition, noun common feminine singular construct |
| הַיּ֔וֹם | the day | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַמָּא֤וֹר | the luminary | Particle, noun common masculine singular absolute |
| הַקָּטֹן֙ | small | Particle |
| לְמֶמְשֶׁ֣לֶת | for [the] dominion of | Preposition, noun common feminine singular construct |
| הַלַּ֔יְלָה | the night | Particle, noun common masculine singular absolute |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| הַכּוֹכָבִֽים׃ | the stars | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God made two great lights: the greater light to rule the day and the lesser light to rule the night. And He made the stars as well. |
| KJV | And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. |
| ASV | And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. |
| YLT | And God maketh the two great luminaries, the great luminary for the rule of the day, and the small luminary — and the stars — for the rule of the night; |
| WEB | God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. |
| BBE | And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars. |
Where they part company is in the rendering of הַגְּדֹלִ֑ים — see How Translations Differ.
The structure of the sentence features a main clause followed by two subordinate clauses detailing the purposes of the lights and an additional statement about the stars.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbעָשָׂה
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 — Genesis 1:16
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 Creation of the Lightsgenerated
Genesis 1:16 describes God's creation of two great lights: the sun, which rules the day, and the moon, which governs the night. This act of creation establishes the rhythm of day and night, reflecting God's order in the universe. The passage emphasizes not only the physical creation of these celestial bodies but also their purpose in marking time and providing light, as referenced in Genesis 1:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:19 | When you look to the heavens and see the sun and moon and stars—all the host of heaven—do not be enticed to bow down and worship what the LORD your God has apportioned to all the nations under heaven. |
| 2 | Joshua 10:12–14 | On the day that the LORD gave the Amorites over to the Israelites, Joshua spoke to the LORD in the presence of Israel: “O sun, stand still over Gibeon, O moon, over the Valley of Aijalon.” |
| 3 | Job 31:26 | if I have beheld the sun in its radiance or the moon moving in splendor, |
| 4 | Job 38:7 | while the morning stars sang together and all the sons of God shouted for joy? |
| 5 | Psalm 8:3 | When I behold Your heavens, the work of Your fingers, the moon and the stars, which You have set in place— |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מָאוֹר, ha.me.'o.Rotgenerated
The word מָאוֹר (ma'owr) refers to a luminary or light source, specifically the sun or moon. It encompasses the concept of illumination and brightness, which is central to the function of these celestial bodies.
This noun is in the masculine plural form, indicating that it refers to multiple light sources, which in this context are the sun and moon. The verb form used here indicates that these lights were intentionally created by God for a specific purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of מָאוֹר as luminary or light, with the BSB, KJV, ASV, YLT, WEB, and BBE all using similar terms.
Sentence Structuregenerated
The main verb is וַיַּ֣עַשׂ, vai.Ya.'as, meaning 'and He made.' This verb governs the entire sentence, indicating that God is the subject performing the action of creation.
The structure includes several noun phrases that detail what was created: two great lights, the greater light, and the lesser light, each serving a distinct purpose in the order of creation.
Septuagint Backgroundgenerated
The Septuagint translates מָאוֹר as φωστῆρας, which means 'light-givers' or 'luminaries.' This choice highlights their role in providing light rather than merely being sources of light.
The translation reflects a broader understanding of these bodies as not just physical lights but as entities that govern and influence the day and night.
In plain words — the whole versegenerated
Genesis 1:16 tells us that God made two great lights: the sun to rule the day and the moon to rule the night. He also created the stars. This shows God's power and order in creation, establishing how we measure time and light.
Frequently Asked Questionsgenerated
The two great lights, the sun and moon, symbolize God's authority over time and serve to govern the day and night, providing light and marking the passage of time.
The mention of stars emphasizes the vastness of God's creation and His power, as they are also part of the celestial order established by Him.
To say the sun rules the day means it governs the daylight hours, providing light and warmth, and marking the time for work and activity.
The moon's role in ruling the night signifies its importance in providing light during darkness, offering guidance and comfort in the absence of the sun.
Reflection Questionsgenerated
- How do the sun and moon reflect God's order in creation?
- In what ways can I see God's authority in the rhythms of day and night?
- What does the creation of the stars tell us about God's power and creativity?
- How can I apply the concept of 'ruling' in my own life, as seen in the roles of the sun and moon?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to illustrate the relationship between God and creation, highlighting the significance of the sun and moon as symbols of Christ and the church.
Just as the sun and the moon are said to be the great lights in the firmament of heaven, so also are Christ and the church in us.Early Church Fathers on Genesis 1 →
To me, as I meditate and consider in my mind concerning the creation of this world in which we are kept enclosed, even such is the rapidity of that creation;Early Church Fathers on Genesis 1 →
Indeed Moses said, "God made the two great lights, the greater light to rule the day, and the lesser light to rule the night;Early Church Fathers on Genesis 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd God made two great lights,.... This was his own work which he himself did, and not by another; and may be particularly observed to express the folly of idolaters in worshipping these luminaries
Read John Gill on Genesis 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: Let there be lights in the
Read Robert Jamieson on Genesis 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTwo great lights, or, enlighteners, as the word properly signifies. The sun, which is really and considerably greater than the moon, or any of the stars, or the whole earth. And the moon, called here the lesser light, is greater than any of the stars, not really, but in appearance, and in clearness and light, in respect of which it is called great in this place, and both are much greater in efficacy and use than any of the stars. To rule the day; either, 1. To influence the earth and its fruits with heat or moisture, and to govern men’ s actions and affairs, which commonly are transacted by day; for the word day is sometimes put metonymically for the events of the day, as . Or, 2. To…
Read Matthew Poole on Genesis 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: [he made] the stars also. Genesis 1:17 And God set them in the firmament of the heaven to give light upon the earth,Ver. 16,17. He made also the stars.] To be receptacles of that first light, whence they are called "stars of light," and to work upon inferior bodies, which they do by their motion, light, and influence, by causing foul or fair weather, as God appoints it. Stars are the storehouses of God’ s good treasure, which he openeth to our profit. By their influence they make a scatter of riches upon the earth, which good men gather, and muckworms scramble for. Every…
Read John Trapp on Genesis 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) He made the stars also.—The Hebrew is, God made two great lights . . . to rule the night; and also the stars. Though the word “also” carries back “the stars” to the verb “made,” yet its repetition in our version makes it seem as if the meaning was that God now created the stars; whereas the real sense is that the stars were to rule the night equally with the moon. But besides this, there was no place where the stars—by which the planets are chiefly meant—could be so well mentioned as here. Two of them, Venus and Mercury, were formed somewhere between the first and the fourth day; and absolutely it was not till this day that our solar system, consisting of a central sun and the planets…
Read Charles John Ellicott on Genesis 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. And God made two great lights] Moses speaks of the sun and moon here, not according to their bulk or solid contents, but according to the proportion of light they shed on the earth. The expression has been cavilled at by some who are as devoid of mental capacity as of candour. "The moon," say they, "is not a great body; on the contrary, it is the very smallest in our system." Well, and has Moses said the contrary? He has said it is a great LIGHT; had he said otherwise he had not spoken the truth. It is, in reference to the earth, next to the sun himself, the greatest light in the solar system; and so true is it that the moon is a great light, that it affords more light to the…
Read AdamClarke on Genesis 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. And God made, &c.] The work of creation on the fourth day is twofold. In Genesis 1:16 God is said to make the sun, the moon, and the stars; in Genesis 1:17 He is said to set them in their place. It is noticeable that, although the “greater” and the “lesser lights” are here mentioned, the names of “sun” and “moon” are omitted: possibly in order to avoid reference by name to heavenly bodies whose worship was a source of idolatrous superstition, from the peril of which Israel was not free. to rule] This expression assigns to the sun and moon a kind of quasi-personal dominion over the realms of day and night. Cf. Job 38:33, “Knowest thou the ordinances of the heavens? Canst thou establish…
Read Cambridge on Genesis 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Two great lights — This designation of the sun and moon is of itself sufficient to show that the work of the fourth day is phenomenal and popular, not scientific.
Read Daniel Denison Whedon on Genesis 1 →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
God made two great lights: the greater light to rule the day and the lesser light to rule the night. And He made the stars as well.
God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars.
God made two great lights: the greater light to rule the day and the lesser light to rule the night. And He made the stars as well.
God made two great lights – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also.
Tyndale line
And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
God then made two great lights: the greater light to rule the day, and the lesse light to rule the night: he made also the starres.
Strictly literal
And God made the two great lights, the great light to rule the day, and the small light to rule the night, — and the stars.
And God maketh the two great luminaries, the great luminary for the rule of the day, and the small luminary — and the stars — for the rule of the night;
And God makes the two great luminaries, the great luminary for the rule of the day, and the small luminary—and the stars—for the rule of the night;
And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night; and the stars.
God made the two great lights, the greater light to rule the day, and the lesser light to rule the night. He made the stars also.
From the Latin
And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.
Simplified
God created two great lights: the larger one in charge of the day, and the smaller one in charge of the night. He created the stars too.
And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars.
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 content of this verse, with the Samaritan Pentateuch differing slightly in the choice of words for 'lights' and 'great.' The Dead Sea Scrolls contain partial restorations but align closely with the Masoretic Text's meaning.
וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־ שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־ הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־ הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
16 of the 18 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.
ויעשׂ אלהים את שׁני המאורות הגדלים את המאור הגדול לממשׁלת היום ואת המאור הקטן לממשׁלת הלילה ואת הכוכבים
2 words differ from the Masoretic Text: מאורות (lamp), גדול (great)
[ויעש] [אלהים] [את] [שני] המארת הגדלים את המאור הגדל לממשלת [היום] [ואת] [המאור] הקטן לממשלת הלילה ואת הכוכבים
10 words on the leather — 1 partly restored, 7 supplied entire by an editor.
[ויעש] [אלהים] את שני המארות הגדלים את המאור [הגדול] [לממשלת] [היום] [ואת] [המאור] הקטון לממשלת הלילה ואת הכוכבים
8 words on the leather — 3 partly restored, 7 supplied entire by an editor.
ויעש
1 word of the verse is on this fragment — 1 partly restored.
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 Genesis 1:16
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Noun - masculine plural — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conjunctive waw | Direct object marker — ParticleHTo
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Number - masculine dual construct — Number - · masculine dual constructHAcbdc
too.
See NUMBER.
מָאוֹר (ma'owr) refers to a luminary or luminous body, encompassing concepts of light and brightness. It can also denote cheerfulness and specifically refers to a chandelier. The word is derived from a root meaning 'light' and is connected to the idea of illumination.
מָאוֹר n.m. luminary
base
H3974 מָאוֹר luminary
3974 ma'owr maw-ore'
or maor {maw-ore'}; also (in plural) feminine mpowrah
{meh-o-raw'}; or morah {meh-o-raw'}; from 215; properly, a
luminous body or luminary, i.e. (abstractly) light (as an
element): figuratively, brightness, i.e.cheerfulness;
specifically, a chandelier:--bright, light.
see HEBREW for 0215
מָאוֹר (ma.or) — light.
light, luminary
Article | Noun - masculine plural — Particle · noun common masculine plural absoluteHTd/Ncmpa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Article | Adjective - masculine plural — ParticleHTd/Aampa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conjunctive waw | Direct object marker — ParticleHTo
מָאוֹר (ma'owr) refers to a luminary or luminous body, encompassing concepts of light and brightness. It can also denote cheerfulness and specifically refers to a chandelier. The word is derived from a root meaning 'light' and is connected to the idea of illumination.
מָאוֹר n.m. luminary
base
H3974 מָאוֹר luminary
3974 ma'owr maw-ore'
or maor {maw-ore'}; also (in plural) feminine mpowrah
{meh-o-raw'}; or morah {meh-o-raw'}; from 215; properly, a
luminous body or luminary, i.e. (abstractly) light (as an
element): figuratively, brightness, i.e.cheerfulness;
specifically, a chandelier:--bright, light.
see HEBREW for 0215
מָאוֹר (ma.or) — light.
light, luminary
Article | Noun - masculine singular — Particle · noun common masculine singular absoluteHTd/Ncmsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Article | Adjective - masculine singular — ParticleHTd/Aamsa
מֶמְשָׁלָה (memshalah) refers to rule, dominion, or realm. It is a feminine noun derived from a related word, indicating authority or governance. The entries note its use in various contexts, including the dominion of God.
מֶמְשָׁלָה n.f. rule, dominion, realm
base
H4475 מֶמְשָׁלָה rule, dominion, realm
4475 memshalah mem-shaw-law'
feminine of 4474; rule; also (concretely in plural) a realm
or a ruler:--dominion, government, power, to rule.
see HEBREW for 04474
מֶמְשָׁלָה (mem.sha.lah) — dominion.
1) rule, dominion, realm
1a) rule, dominion, realm, domain
1b) rule
1c) rule, dominion (of God)
Preposition-l | Noun - feminine singular construct — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
Article | Noun - masculine singular — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מָאוֹר (ma'owr) refers to a luminary or luminous body, encompassing concepts of light and brightness. It can also denote cheerfulness and specifically refers to a chandelier. The word is derived from a root meaning 'light' and is connected to the idea of illumination.
מָאוֹר n.m. luminary
base
H3974 מָאוֹר luminary
3974 ma'owr maw-ore'
or maor {maw-ore'}; also (in plural) feminine mpowrah
{meh-o-raw'}; or morah {meh-o-raw'}; from 215; properly, a
luminous body or luminary, i.e. (abstractly) light (as an
element): figuratively, brightness, i.e.cheerfulness;
specifically, a chandelier:--bright, light.
see HEBREW for 0215
מָאוֹר (ma.or) — light.
light, luminary
Article | Noun - masculine singular — Particle · noun common masculine singular absoluteHTd/Ncmsa
קָטָן (qatan) means small, young, or unimportant. It can refer to size, quantity, or age, and is often used to describe something insignificant. The entries indicate that it is a diminutive form, with variations in spelling. The lexicons highlight its meanings consistently, without significant disagreement.
קָטָן adj. small, young, unimportant
base
קָטֹן 64 adj. small, insignificant
base
H6996a קָטָן small, young, unimportant H6996b קָטֹן small, insignificant
6996 qatan kaw-tawn'
or qaton {kaw-tone'}; from 6962; abbreviated, i.e.
diminutive, literally (in quantity, size or number) or
figuratively (in age or importance):--least, less(-er),
little (one), small(-est, one, quantity, thing),
young(-er, -est).
see HEBREW for 06962
קָטָן (qa.tan) — small.
young, small, unimportant
Another spelling of qa.ton (קָטֹן ": small" H6996B)
קָטֹן (qa.ton) — small.
: small
small, insignificant
קָטֹן (qa.ton) — small: young.
: young
small, insignificant
A sub-meaning of qa.ton (קָטֹן ": small" H6996B)
Article | Adjective - masculine singular — ParticleHTd/Aamsa
מֶמְשָׁלָה (memshalah) refers to rule, dominion, or realm. It is a feminine noun derived from a related word, indicating authority or governance. The entries note its use in various contexts, including the dominion of God.
מֶמְשָׁלָה n.f. rule, dominion, realm
base
H4475 מֶמְשָׁלָה rule, dominion, realm
4475 memshalah mem-shaw-law'
feminine of 4474; rule; also (concretely in plural) a realm
or a ruler:--dominion, government, power, to rule.
see HEBREW for 04474
מֶמְשָׁלָה (mem.sha.lah) — dominion.
1) rule, dominion, realm
1a) rule, dominion, realm, domain
1b) rule
1c) rule, dominion (of God)
Preposition-l | Noun - feminine singular construct — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Article | Noun - masculine singular — Particle · noun common masculine singular absoluteHTd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
כּוֹכָב (kowkab) means 'star' and is likely derived from a root related to rolling or blazing. It can refer to a literal star or figuratively to a prince or significant figure, including associations with the Messiah and God's omniscience.
כּוֹכָב n.m. star
base
H3556 כּוֹכָב star
3556 kowkab ko-kawb'
probably from the same as 3522 (in the sense of rolling) or
3554 (in the sense of blazing); a star (as round or as
shining); figuratively, a prince:--star((-gazer)).
see HEBREW for 03522
see HEBREW for 03554
כּוֹכָב (ko.khav) — star.
1) star
1a) of Messiah, brothers, youth, numerous progeny, personification, God's omniscience (fig.)
Article | Noun - masculine plural — Particle · noun common masculine plural absoluteHTd/Ncmpa
Stars
The eleven stars (Gen. 37:9); the seven (Amos 5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose (Matt. 2:2-10); stars worshipped (Deut. 4:19; 2 Kings 17:16; 21:3; Jer. 19:13); spoken of symbolically (Num. 24:17; Rev. 1:16, 20; 12:1). (See ASTROLOGERS.)