Psalms 102:3 — Word Study
WLCכִּֽי־ כָל֣וּ בְעָשָׁ֣ן יָמָ֑י וְ֝עַצְמוֹתַ֗י כְּמוֹ־ קֵ֥ד נִחָֽרוּ׃
BSAmy daysyôwm [are consumed, wasted away]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| כָל֣וּ | they have come to an end | Verb, Qal, perfect third person common plural |
| בְעָשָׁ֣ן | in smoke | Preposition, noun common masculine singular absolute |
| יָמָ֑י | days my | Noun common masculine plural construct, suffix |
| וְ֝עַצְמוֹתַ֗י | and bones my | Conjunction, noun common feminine plural construct, suffix |
| כְּמוֹ־ | like | Preposition |
| קֵ֥ד | a hearth | Noun common, masculine singular absolute |
| נִחָֽרוּ׃ | they have been burned | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For my days vanish like smoke, and my bones burn like glowing embers. |
| KJV | For my days are consumed like smoke, and my bones are burned as an hearth. |
| ASV | For my days consume away like smoke, And my bones are burned as a firebrand. |
| YLT | For consumed in smoke have been my days, And my bones as a fire-brand have burned. |
| WEB | For my days consume away like smoke. My bones are burned as a torch. |
| BBE | My days are wasted like smoke, and my bones are burned up as in a fire. |
Where they part company is נִחָֽרוּ — see How Translations Differ.
Two main clauses, each with its own verb phrase, creating a parallel structure that emphasizes the psalmist's lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָתַר
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 102:3
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 the Afflictedgenerated
Psalm 102:3 reflects the psalmist's deep sorrow as he compares his days to smoke, indicating their fleeting and ephemeral nature. The context shows a heartfelt plea to God during a time of distress, highlighting the psalmist's feelings of abandonment and despair. This lament is part of a larger section where the psalmist expresses his suffering and longing for God's presence, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:20 | But the wicked and enemies of the LORD will perish like the glory of the fields. They will vanish; like smoke they will fade away. |
| 2 | Psalm 119:83 | Though I am like a wineskin dried up by smoke, I do not forget Your statutes. |
| 3 | James 4:14 | You do not even know what will happen tomorrow! What is your life? You are a mist that appears for a little while and then vanishes. |
| 4 | Psalm 22:14–15 | I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me. |
| 5 | Psalm 31:10 | For my life is consumed with grief and my years with groaning; my iniquity has drained my strength, and my bones are wasting away. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כָּל֣וּ, kha.Lugenerated
The verb כָּלָה (*kalah*) means to finish or end, indicating the completion or cessation of something. In this verse, it conveys the sense of the psalmist's days coming to an end, reflecting a deep sense of loss and urgency.
The perfect tense indicates a completed action, emphasizing that the psalmist feels his days have already vanished. This word encapsulates the emotional weight of the psalmist's experience, as he grapples with the reality of his fleeting existence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs כָל֣וּ and נִחָֽרוּ govern the two main clauses of the verse. The first clause describes the psalmist's days, while the second describes his bones, creating a parallel structure that emphasizes the psalmist's feelings of decay and loss.
The Hebrew word order places emphasis on the subjects 'my days' and 'my bones' at the beginning of their respective clauses, drawing attention to the personal nature of the lament.
Septuagint Backgroundgenerated
The Septuagint translates כָּלָה with ἀποστρέψῃς, which suggests a sense of turning away or being turned aside, potentially widening the meaning to include a sense of abandonment.
For נִחָֽרוּ, the Greek κλῖνον indicates a burning or scorching, which aligns closely with the Hebrew but may imply a more intense emotional or spiritual state.
In plain words — the whole versegenerated
Psalm 102:3 shows the psalmist expressing his sorrow, stating that his days are like smoke that disappears, and his bones are burning like hot embers. This imagery conveys the pain of feeling his life is fleeting and filled with suffering.
Frequently Asked Questionsgenerated
The psalmist is expressing the idea that life is temporary and fleeting, much like smoke that quickly dissipates into the air.
This comparison highlights the intense pain and suffering he is experiencing, suggesting that his very essence feels scorched and consumed.
The imagery emphasizes the fragility of life and the deep emotional turmoil the psalmist faces, capturing the essence of despair and longing for relief.
This verse fits into the broader theme of lament in Psalm 102, where the psalmist expresses feelings of abandonment and distress while seeking God's attention and help.
Reflection Questionsgenerated
- In what ways do I see the fleeting nature of life reflected in my own experiences?
- How can I find hope in times of distress, as the psalmist seeks God's presence?
- What are some ways I can express my feelings of sorrow or loss to God?
- How does understanding the psalmist's pain help me relate to my own struggles?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the transience of life and the nature of human suffering, as seen in the writings of Augustine of Hippo.
"For my days are consumed away like smoke" [Psalms 102:3]. O days! If days: for where day is heard of, light is understood.Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor my days are consumed like smoke,.... Which suddenly rises up, is easily dissipated, and quickly disappears; so sudden, short, and transient, are the days of man's life; see James 4:14 or "in
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor my days are consumed like smoke, and my bones are burned as an hearth.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLike smoke; which passeth away in obscurity, and swiftly, and irrecoverably. Or, into smoke; as wood or any combustible matter put into the fire wasteth away in smoke and ashes. My bones; the most strong and solid parts of my body, which seemed safest from the fire. Are burnt as an hearth; either as an hearth is heated or burnt up by the coals which are laid upon it; or as the hearth, being so heated, burns up that which is put upon it.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:3 For my days are consumed like smoke, and my bones are burned as an hearth.Ver. 3. For my days are consumed like smoke] Which the higher it mounteth the sooner it vanisheth. Some read it, in the smoke. So Psalms 119:83, "I am become like a bottle in the smoke," dried and withered, exsuccus et exsanguis. And my bones are burnt as an hearth] Ossa mea quasi frixa contabuerunt. My strength is gone, Veluti sartagines (Arab.). Here, to the twelfth verse, is a most lively picture of a dejected person, such as can hardly be paralleled; teaching us to be deeply affected with the Church’ s afflictions.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Like smoke.—Or, in smoke. (See margin. Comp. Psalms 37:20.) Hearth.—Better, a brand or fuel; so LXX. and Vulgate, Aquila, and this meaning suits Isaiah 33:14. (For the image see Psalms 22:15; Psalms 31:10; Psalms 32:3.)
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. My days are consumed like smoke] He represents himself (for the psalmist speaks in the name of the people) under the notion of a pile of combustible matter, placed upon a fire, which soon consumes it; part flying away in smoke, and the residue lying on the hearth in the form of charred coal and ashes. The Chaldeans were the fire, and the captive Jews the fuel, thus converted into smoke and ashes.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges3. like smoke] Or, in smoke, a natural figure for speedy and complete disappearance. Cp. Psalms 37:20; James 4:14. are burnt as a hearth] Rather (cp. P.B.V. and R.V.), burn as a firebrand. He compares himself to a sick man whose strength is being consumed by the burning heat of fever. Cp. Psalms 22:15; Jeremiah 20:9.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleFor my days are consumed like smoke - Margin, “into smoke.” Literally, “in smoke.” That is, They vanish as smoke; they pass away and become nothing; they are spent in affliction, and seem to accomplish nothing.
Read Albert Barnes on Psalms 102 →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
For my days vanish like smoke, and my bones burn like glowing embers.
For my days consume away like smoke. My bones are burned as a torch.
For my days vanish like smoke, and my bones burn like glowing embers.
For my days go up in smoke, and my bones are charred like a fireplace.
Tyndale line
For my days are consumed like smoke, and my bones are burned as an hearth.
For my days consume away like smoke, And my bones are burned as a firebrand.
For my days consume away like smoke, and my bones are burned as a firebrand.
For my days are consumed like smoke, and my bones are burned as an hearth.
For my dayes are consumed like smoke, and my bones are burnt like an herthe.
Strictly literal
For my days are consumed like smoke, and my bones are burned as a firebrand.
For consumed in smoke have been my days, And my bones as a fire-brand have burned.
For my days have been consumed in smoke, || And my bones have burned as a firebrand.
(102:4) For my days vanish in smoke, and my bones are burning like a hearth.
For my days pass away like smoke, and my bones burn like fire.
From the Latin
Who forgiveth all thy iniquities: who healeth all thy diseases.
Simplified
My life is disappearing like smoke; my body feels like it's on fire!
My days are wasted like smoke, and my bones are burned up as in a fire.
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 Psalms 102:3 states, "כִּֽי־ כָל֣וּ בְעָשָׁ֣ן יָמָ֑י וְ֝עַצְמוֹתַ֗י כְּמוֹ־ קֵ֥ד נִחָֽרוּ׃" which translates to "For my days vanish like smoke, and my bones burn like glowing embers." The Septuagint (LXX) has a word-by-word correspondence with the MT for 6 of the 8 words, indicating a significant level of agreement in the translation, although the specific word order and articles differ as per the Greek structure. There are no surviving variants from the Samaritan Pentateuch or the Dead Sea Scrolls that contradict the MT in this verse, thus confirming the textual consistency across these witnesses.
כִּֽי־ כָל֣וּ בְעָשָׁ֣ן יָמָ֑י וְ֝עַצְמוֹתַ֗י כְּמוֹ־ קֵ֥ד נִחָֽרוּ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 102:3
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
עָשָׁן (ashan) means smoke, and can refer to both literal smoke and metaphorical uses, such as vapor or anger. It is derived from the root word for 'to smoke' and is used in various contexts in the Old Testament.
H6227 עָשָׁן smoke
6227 `ashan aw-shawn'
from 6225; smoke, literally or figuratively (vapor, dust,
anger):--smoke(-ing).
see HEBREW for 06225
עָשָׁן (a.shan) — smoke.
1) smoke
1a) smoke
1b) in metaphor, simile
1c) smoke (fig.)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
HC/Ncfpc/Sp1bs — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp1bs
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
מוֹקֵד (mowqed) refers to a burning mass or hearth. It is derived from the root meaning to burn, and encompasses concepts related to fire and conflagration. The entries consistently highlight its association with burning, but do not provide specific Old Testament references.
מוֹקֵד n.[m.] a burning mass
base
H4168 מוֹקֵד burning mass
4168 mowqed mo-kade'
from 3344; a fire or fuel; abstractly, a
conflagration:--burning, hearth.
see HEBREW for 03344
מוֹקֵד (mo.qed) — burning.
a burning mass, burning, hearth
HNcmsa — Noun common · masculine singular absoluteHNcmsa
harth: Occurs 7 times in the King James Version: Ge 18:6; Ps 102:3; Isa 30:14; Jer 36:22,23 bis; Zec 12:6; 4 times in the Revised Version: Le 6:9; Isa 30:14; Eze 43:15,16 ("altar hearth"); compare also Isa 29:1 the Revised Version margin. It will be noted that the renderings of the two versions agree in only one passage (Isa 30:14).
Hearth
Heb. ah (Jer. 36:22, 23; R.V., “brazier”), meaning a large pot like a brazier, a portable furnace in which fire was kept in the king’s winter apartment.
Heb. kiyor (Zech. 12:6; R.V., “pan”), a fire-pan.
Heb. moqed (Ps. 102:3; R.V., “fire-brand”), properly a fagot.
Heb. yaqud (Isa. 30:14), a burning mass on a hearth.
One way of baking much practiced in the East is to place the dough on an iron plate, either laid on or supported on legs above the vessel sunk in the ground, which forms the oven. The cakes baked "on the hearth" (Genesis 18:6) were probably baked in the existing Bedouin manner, on hot stones covered with ashes. The "hearth" of King Jehoiakim’s winter palace, (Jeremiah 36:23) was possibly a pan or brazier of charcoal. From this we see that the significance of the Hebrew words translated hearth is not the same as with us.
חָרַר (charar) is a Hebrew verb meaning to burn or be hot. It encompasses various forms, including being scorched or dried up, and can also imply inciting passion or anger. The word appears in different grammatical forms, such as Qal and Niphal, indicating both active and passive states of burning. Its usage reflects physical heat as well as emotional intensity.
[חָרַר] vb. be hot, scorched, burn
Qal
be hot, scorched
burn = be burned
burn, of bones of sick men in fever
Niph.
be scorched
burn; be parched
Pilp. to kindle strife
base
H2787 [חָרַר] be hot, scorched, burn
2787 charar khaw-rar'
a primitive root; to glow, i.e. literally (to melt, burn, dry
up) or figuratively (to show or incite passion:--be angry,
burn, dry, kindle.
חָרַר (cha.rar) — to scorch.
1) to burn, be hot, be scorched, be charred
1a) (Qal)
1a1) to be hot, be scorched
1a2) to burn, be burned
1b) (Niphal)
1b1) to be scorched, be burned
1b2) to burn
1b3) to be dry, be angry
1c) (Pilpel) to cause to burn
Aramaic equivalent: cha.rakh (חֲרַךְ "to singe" H2761)
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp