Psalms 104:20 — Word Study
WLCתָּֽשֶׁת־ חֹ֭שֶׁךְ וִ֣יהִי לָ֑יְלָה בּֽוֹ־ תִ֝רְמֹ֗שׂ כָּל־ חַיְתוֹ־ יָֽעַר׃
BSAYou bringshîyth▸ [cause to fall, set] darknesschôshek [physical and spiritual] and it becomeshâyâh▸ [comes to be, exists as] nightlayil [a period of rest, adversity] when allkôl [everything, the entirety] the beastschay [living creatures, animals] of the forestyaʻar [woodland, wild area] prowlrâmas▸ [creep, move lightly]
| Greek | English | Parsing |
|---|---|---|
| תָּֽשֶׁת־ | you make | Verb, Qal, jussive second person masculine singular |
| חֹ֭שֶׁךְ | darkness | Noun common, masculine singular absolute |
| וִ֣יהִי | and it may be | Conjunction, verb qal jussive third person masculine singular |
| לָ֑יְלָה | night | Noun common, masculine singular absolute |
| בּֽוֹ־ | in it | Preposition, suffix |
| תִ֝רְמֹ֗שׂ | it moves about | Verb, Qal, imperfect third person feminine singular |
| כָּל־ | every | Noun common, masculine singular construct |
| חַיְתוֹ־ | animal of | Noun common, feminine singular construct |
| יָֽעַר׃ | [the] forest | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You bring darkness, and it becomes night, when all the beasts of the forest prowl. |
| KJV | Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. |
| ASV | Thou makest darkness, and it is night, Wherein all the beasts of the forest creep forth. |
| YLT | Thou settest darkness, and it is night, In it doth every beast of the forest creep. |
| WEB | You make darkness, and it is night, in which all the animals of the forest prowl. |
| BBE | When you make it dark, it is night, when all the beasts of the woods come quietly out of their secret places. |
Where they part company is in the rendering of תָּֽשֶׁת־ — see How Translations Differ.
The main clause is followed by a consequence and a temporal clause, illustrating the relationship between God's action and the resulting state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלַיְלָה
verbשִׁית
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 104:20
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 Order of Creationgenerated
Psalm 104:20 reflects on God's role in the natural world, particularly in the creation of night. The psalmist acknowledges that God brings about darkness, which signifies the onset of night, a time when various creatures, particularly the beasts of the forest, become active. This verse is part of a larger meditation on the wonders of creation, emphasizing God's sovereignty over the cycles of nature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:16 | The day is Yours, and also the night; You established the moon and the sun. |
| 2 | Psalm 139:10–12 | even there Your hand will guide me; Your right hand will hold me fast. |
| 3 | Genesis 1:4–5 | And God saw that the light was good, and He separated the light from the darkness. |
| 4 | Genesis 8:22 | As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall never cease.” |
| 5 | Isaiah 45:7 | I form the light and create the darkness; I bring prosperity and create calamity. I, the LORD, do all these things. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תָּֽשֶׁת־, ta.shet-generated
The word שִׁית (shiyth) is a verb that means to set or place something. It has a wide range of applications, from appointing someone to a role to causing something to happen. In this verse, it denotes God's action of bringing about darkness, highlighting His control over the natural order.
The jussive form indicates a command or desire, suggesting that the psalmist is acknowledging God's authority in the process of creation. This word appears frequently throughout the Hebrew Bible, emphasizing its significance in various contexts.
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 verb תָּֽשֶׁת־ governs the main action of the verse, with two clauses following: one describing the result of the verb and the other detailing the circumstances under which the action occurs. This structure emphasizes God's role in the transition from day to night.
The sequence of clauses illustrates the cause-and-effect relationship between God's action and the resulting state of night, highlighting the natural order established by Him.
Septuagint Backgroundgenerated
The Septuagint translates תָּֽשֶׁת־ as ἔθου (ethou), which conveys a similar meaning of setting or placing. This choice reflects the translators' understanding of God's active role in creation.
The use of σκότος for חֹשֶׁךְ indicates a direct correspondence between the Hebrew and Greek terms for darkness, maintaining the verse's thematic focus.
In plain words — the whole versegenerated
Psalm 104:20 describes how God brings darkness, which then becomes night. This is a time when all the animals of the forest start to move about. The verse emphasizes God's control over the cycles of nature and the activity of His creation.
Frequently Asked Questionsgenerated
It signifies God's control over the natural order, marking the transition from day to night and the associated activities of creatures.
Night represents a period of rest but also potential danger, highlighting the balance in God's creation.
They symbolize the life and activity that occurs during the night, showcasing the vibrancy of creation even in darkness.
It reflects themes found in Genesis and other psalms that celebrate God's sovereignty and the order of the natural world.
Reflection Questionsgenerated
- In what ways do I see God's hand in the natural cycles around me?
- How can I appreciate the beauty of creation during both day and night?
- What does the movement of animals at night teach me about the rhythms of life?
- How can I find rest and peace during the 'night' seasons of my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou makest darkness, and it is night,.... The darkness was before the light, and the night before the day, Genesis 1:2 and now the darkness and night are made by the setting of the sun before mentioned; see Isaiah 45:7.
Read John Gill on Psalms 104 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. Thou makest darkness ... wherein all the beasts of the forest do creep forth.
Read Robert Jamieson on Psalms 104 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDarkness; which succeeds the light by virtue of thy decree and established order. Creep forth, to look out for prey, which in the day time they dare not do for fear of men. So by this vicissitude of day and night God hath wisely and mercifully provided both for men, that they may follow their day labours without danger from wild beasts, and for the beasts, that they may procure a subsistence.
Read Matthew Poole on Psalms 104 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep [forth].Ver. 20. Thou makest darkness] Which, though it be dreadful, yet is it useful, and in the vicissitude of light and darkness much of God’ s wisdom and goodness is to be seen. We must see that we turn not the day into night, nor night into day, without some special and urgent occasion.
Read John Trapp on Psalms 104 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Creep forth.—The word “forth” is better omitted. The Hebrew verb is that especially used of crawling animals and reptiles, and here, no doubt, his chosen to express the stealthy motion of the beasts when on the track of their prey. (See Psalms 104:25; comp. Job 37:8; Job 38:40.)
Read Charles John Ellicott on Psalms 104 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Thou makest darkness] It is not the design of God that there should be either constant darkness or constant light. That man may labour, he gives him, by means of the sun, the light of the day; and that he may rest from his labour, and get his strength recruited, he gives him night, and comparative darkness. And as it would not be convenient for man and the wild beasts of the forest to collect their food at the same time, he has given the night to them as the proper time to procure their prey, and the day to rest in. When MAN labours, THEY rest; when MAN rests, THEY labour.
Read AdamClarke on Psalms 104 →
CambridgeThe Cambridge Bible for Schools and Colleges19–23. Moon and sun mark the seasons and the alternations of day and night. The work of the fourth day, Genesis 1:14.
Read Cambridge on Psalms 104 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou makest darkness, and it is night - Thou hast made arrangements for the return of night - for the alternations of day and night.
Read Albert Barnes on Psalms 104 →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
You bring darkness, and it becomes night, when all the beasts of the forest prowl.
You make darkness, and it is night, in which all the animals of the forest prowl.
You bring darkness, and it becomes night, when all the beasts of the forest prowl.
You make it dark and night comes, during which all the beasts of the forest prowl around.
Tyndale line
Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.
Thou makest darkness, and it is night, Wherein all the beasts of the forest creep forth.
Thou makest darkness, and it is night; Wherein all the beasts of the forest do creep forth.
Thou makest darkness, and it is night: in which all the beasts of the forest do creep forth .
Thou makest darkenesse, and it is night, wherein all the beastes of the forest creepe forth.
Strictly literal
Thou makest darkness, and it is night, wherein all the beasts of the forest creep forth:
Thou settest darkness, and it is night, In it doth every beast of the forest creep.
You set darkness, and it is night, || Every beast of the forest creeps in it.
Thou causest darkness, and it becometh night, wherein creep forth all the beasts of the forest.
You make the darkness of the night when all the beasts of the forest come out.
From the Latin
The king sent, and he released him: the ruler of the people, and he set him at liberty.
Simplified
You make darkness fall and the night comes, the time when the forest animals come out to hunt.
When you make it dark, it is night, when all the beasts of the woods come quietly out of their secret places.
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 is consistent with the Septuagint in meaning, with all nine words matched. The Dead Sea Scrolls (4Q87) contain partial restorations but agree with the essential elements of the verse, confirming the integrity of the text.
תָּֽשֶׁת־ חֹ֭שֶׁךְ וִ֣יהִי לָ֑יְלָה בּֽוֹ־ תִ֝רְמֹ֗שׂ כָּל־ חַיְתוֹ־ יָֽעַר׃
9 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.
[תשת] [חושך] [ויהי] לילה ב׳ו תרמוש כול חית׳ו [יער]
3 words on the leather — 2 partly restored, 4 supplied entire by an editor.
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 104:20
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.
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Imperf-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal jussive third person masculine singularHC/Vqj3ms
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.)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
רָמַשׂ (ramas) is a Hebrew verb meaning to creep or move lightly. It encompasses actions like crawling or gliding, particularly in reference to animals. The entries indicate its use in various contexts, including both land and water creatures. Brown-Driver-Briggs notes a specific application to trample, while other sources emphasize its general movement connotations.
רָמַשׂ vb. creep, move lightly, move about (chiefly P)
base
H7430 רָמַשׂ trample
7430 ramas raw-mas'
a primitive root; properly, to glide swiftly, i.e. to crawl
or move with short steps; by analogy to swarm:--creep, move.
רָמַשׂ (ra.ma.s) — to creep.
1) to creep, move lightly, move about, walk on all fours
1a) (Qal)
1a1) to creep, teem (of all creeping things)
1a2) to creep (of animals)
1a3) to move lightly, glide about (of water animals)
1a4) to move about (of all land animals generally)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-fs | Suff — Noun common · feminine singular constructHNcfsc
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…
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
N-ms — Noun common · masculine singular absoluteHNcmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
