Psalms 102:24 — Word Study
WLCאֹמַ֗ר אֵלִ֗י אַֽל־ תַּ֭עֲלֵנִי בַּחֲצִ֣י יָמָ֑י בְּד֖וֹר דּוֹרִ֣ים שְׁנוֹתֶֽיךָ׃
BSAof my daysyôwm [years, time on earth]
| Greek | English | Parsing |
|---|---|---|
| אֹמַ֗ר | I said | Verb, Qal, imperfect first person common singular |
| אֵלִ֗י | O God my | Noun common masculine singular construct, suffix |
| אַֽל־ | may not | Particle |
| תַּ֭עֲלֵנִי | you lift up me | Verb hiphil imperfect second person masculine singular, suffix |
| בַּחֲצִ֣י | in [the] middle of | Preposition, noun common masculine singular construct |
| יָמָ֑י | days my | Noun common masculine plural construct, suffix |
| בְּד֖וֹר | [are] in a generation of | Preposition, noun common masculine singular construct |
| דּוֹרִ֣ים | generations | Noun common, masculine plural absolute |
| שְׁנוֹתֶֽיךָ׃ | years your | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I say: “O my God, do not take me in the midst of my days! Your years go on through all generations. |
| KJV | I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. |
| ASV | I said, O my God, take me not away in the midst of my days: Thy years are throughout all generations. |
| YLT | I say, 'My God, take me not up in the midst of my days,' Through all generations [are] Thine years. |
| WEB | I said, “My God, don’t take me away in the middle of my days. Your years are throughout all generations. |
| BBE | I will say, O my God, take me not away before my time; your years go on through all generations: |
The translations agree on the essential meaning of the psalmist's plea — see How Translations Differ.
The structure features a main clause followed by elaborative phrases, emphasizing the psalmist's direct appeal to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 — Psalms 102:24
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 — A Lament for Lonelinessgenerated
Psalm 102:24 is a heartfelt plea from the psalmist who feels the weight of his mortality. He is in a moment of despair, asking God not to take him away in the prime of his life. This plea is set against the backdrop of God's eternal existence, which contrasts sharply with human frailty. The surrounding verses highlight the psalmist's brokenness and the enduring nature of God, emphasizing the tension between human suffering and divine permanence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 39:13 | Turn Your gaze away from me, that I may again be cheered before I depart and am no more.” |
| 2 | Isaiah 38:10–22 | I said, “In the prime of my life I must go through the gates of Sheol and be deprived of the remainder of my years.” |
| 3 | Psalm 102:12 | But You, O LORD, sit enthroned forever; Your renown endures to all generations. |
| 4 | Psalm 9:7 | But the LORD abides forever; He has established His throne for judgment. |
| 5 | Psalm 90:1–2 | Lord, You have been our dwelling place through all generations. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תַּ֭עֲלֵנִי, Ta.'al.nigenerated
The verb עָלָה (alah) means 'to ascend' or 'to rise.' In this context, it expresses the psalmist's desire to be lifted up, indicating a plea for life and continuation rather than death. The Hiphil form suggests an action initiated by another, in this case, God, who the psalmist is imploring to act on his behalf.
The construction of the verb with the suffix indicates a personal appeal, making the plea intimate and urgent. The psalmist's use of this verb reflects a deep yearning for life and connection with God, emphasizing the significance of his existence in light of God's eternal nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses do not take me to convey the psalmist's plea.
Sentence Structuregenerated
The verse is structured around the finite verb אֹמַ֗ר, I say, which governs the entire sentence. The main clause states the psalmist's plea, while the subsequent phrases elaborate on the context of his request, detailing his relationship with God and the urgency of his situation.
The word order places emphasis on the psalmist's direct address to God, highlighting the personal nature of his lament. The construction of the clauses reflects a deep emotional appeal, with the psalmist's life and God's eternal nature juxtaposed.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb עָלָה as ἀναστήσῃ, which means 'to raise up.' This choice emphasizes the act of being lifted or restored, suggesting a more active intervention from God in response to the psalmist's plea.
This translation indicates a narrowing of focus from a simple request for life to a desire for divine intervention, highlighting the psalmist's reliance on God's power.
In plain words — the whole versegenerated
Psalm 102:24 expresses the psalmist's deep request to God not to take him away in the middle of his life. He acknowledges God's eternal existence while pleading for his own continued life. This reflects the tension between human mortality and God's everlasting nature.
Frequently Asked Questionsgenerated
The psalmist is asking God not to end his life prematurely, expressing a desire to continue living and experiencing life.
This personal address emphasizes the intimate relationship between the psalmist and God, highlighting trust and reliance on divine help.
God's eternal nature contrasts with human fragility, reminding the psalmist of the permanence of God in the face of life's brevity.
This verse reflects the common theme of suffering in the Psalms, where the psalmist often cries out to God in moments of despair, seeking comfort and intervention.
Reflection Questionsgenerated
- How do I understand the balance between my own mortality and God's eternal nature?
- In what ways can I express my own fears and desires to God, as the psalmist does?
- What does it mean for me to rely on God during difficult times in my life?
- How can I find hope in God's eternal existence when facing challenges?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, arguing against heretical interpretations regarding the brevity of life.
Let not therefore heretics flatter themselves against me, because I said, "the shortness of my days," as if they would not last down to the end of the world.Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI said, O my God, take me not away in the midst of my days;.... Which was always reckoned as a judgment, as a token of God's sore displeasure, and as what only befell wicked men, Psalms 55:23, in the
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis shall be written for the generation to come: and the people which shall be created shall praise the LORD.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake me not away; do not wholly cut off and destroy thy people of Israel. In the midst of my days; before they come to a full age and stature, and to the plenary possession of thy promises, and especially of that great and fundamental promise of the Messias, in and by whom alone their happiness is to be completed, and until whose coming thy church is in its nonage; of which see . Possibly the psalmist (whom some learned interpreters suppose to be Daniel) may have respect to that prophecy, ,25, which probably was published before this time; for this time was almost precisely the midst of the days between the building of the material temple by Solomon, and the building of the spiritual…
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:24 I said, O my God, take me not away in the midst of my days: thy years [are] throughout all generations.Ver. 24. Take me not away in the midst of my days] Heb. Make me not to ascend, Serus in coelum redeam. Fain I would live to see those golden days of redemption. Abraham desired to see the day of Christ, John 8:56; Simeon did, and then sang out his soul. All the saints after the captivity looked hard for the consolation of Israel. Thy years are throughout all generations] And that is the comfort of thy poor covenanters, who are sure to participate of all thy goods.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Take me not away.—The fear of not living to see the restoration of his race prompts the psalmist to this prayer to the God whose years are not, like man’s, for one generation, but endure from age to age.
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. I said, O my God] This and the following verses seem to be the form of prayer which the captives used previously to their deliverance. Thy years are throughout all generations.] This was a frequent argument used to induce God to hear prayer. We are frail and perishing; thou art everlasting: deliver us, and we will glorify thee.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges24. I will say introduces the prayer which follows with additional emphasis. Cp. Job 10:2. in the midst of my days] Cp. Psalms 55:23; Isaiah 38:10. thy years &c.] The eternity of God is contrasted with the transitoriness of man as in Psalms 102:12; Psalms 102:11.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleI said, O my God, take me not away in the midst of my days - This was the burden of my prayer, for this I earnestly pleaded. See Psalms 30:9; Isaiah 38:1-3, Isaiah 38:9-18.
Read Albert Barnes on Psalms 102 →The verse in English, compared — 16 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
I say: “O my God, do not take me in the midst of my days! Your years go on through all generations.
I said, “My God, don’t take me away in the middle of my days. Your years are throughout all generations.
I say: “O my God, do not take me in the midst of my days! Your years go on through all generations.
I say, “O my God, please do not take me away in the middle of my life! You endure through all generations.
Tyndale line
I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.
I said, O my God, take me not away in the midst of my days: Thy years are throughout all generations.
I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.
I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.
And I sayd, O my God, take me not away in the middes of my dayes: thy yeeres endure from generation to generation.
Strictly literal
I said, My God, take me not away in the midst of my days! ...Thy years are from generation to generation.
I say, 'My God, take me not up in the midst of my days,' Through all generations [are] Thine years.
I say, “My God, do not take me up in the midst of my days,” || Your years [are] through all generations.
(102:25) I will say, O my God! take me not away in the midst of my days: throughout all generations are thy years.
I said, “My God, do not take me away in the middle of life; you are here throughout all generations.
Simplified
I cried out, “My God, don't take my life while I'm young! You are the one who lives forever.
I will say, O my God, take me not away before my time; your years go on through all generations:
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 Dead Sea Scrolls show agreement in the core elements of this verse, though the scrolls contain partial restorations. The Septuagint, while not a direct match in wording, conveys a similar sentiment, underscoring the plea for life.
אֹמַ֗ר אֵלִ֗י אַֽל־ תַּ֭עֲלֵנִי בַּחֲצִ֣י יָמָ֑י בְּד֖וֹר דּוֹרִ֣ים שְׁנוֹתֶֽיךָ׃
5 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי ענה בדרך [כח׳י] [קצר] [ימ׳י]
6 words of the verse are on this fragment — 3 supplied entire by an editor.
ענה בדרך כח׳י קצר ימ׳י
5 words of the verse are 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 Psalms 102:24
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
HVhi2ms/Sp1bs — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfpc/Sp2ms — Noun common feminine plural construct · suffixHNcfpc/Sp2ms