Psalms 119:126 — Word Study
WLCעֵ֭ת לַעֲשׂ֣וֹת לַיהוָ֑ה הֵ֝פֵ֗רוּ תּוֹרָתֶֽךָ׃
BSAIt is timeʻêth [now, the appointed moment, a season or occasion] for the LORDYᵉhôvâh [Yehovah, the covenant God] to actʻâsâh [to work, intervene] [for] they have brokenpârar■ [completely, utterly, frustrated, violated] Your lawtôwrâh [instruction, divine guidance]
| Greek | English | Parsing |
|---|---|---|
| עֵ֭ת | a time | Noun common, both singular absolute |
| לַעֲשׂ֣וֹת | to act | Preposition, verb qal infinitive construct common |
| לַיהוָ֑ה | [belongs] to Yahweh | Preposition, noun proper |
| הֵ֝פֵ֗רוּ | people have broken | Verb, Hiphil, perfect third person common plural |
| תּוֹרָתֶֽךָ׃ | law your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is time for the LORD to act, for they have broken Your law. |
| KJV | It is time for thee, LORD, to work: for they have made void thy law. |
| ASV | It is time for Jehovah to work; For they have made void thy law. |
| YLT | Time for Jehovah to work! they have made void Thy law. |
| WEB | It is time to act, Yahweh, for they break your law. |
| BBE | It is time, O Lord, for you to let your work be seen; for they have made your law without effect. |
The translations agree on the urgent call for the LORD to act in response to the breaking of His law.
The sentence presents a main clause followed by a reason for the action, clearly indicating the urgency of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַר
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 119:126
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 Call for Divine Actiongenerated
Psalm 119:126 emphasizes a moment of urgency for the LORD to act due to the violation of His law. The psalmist recognizes the need for divine intervention in the face of human disobedience, highlighting the relationship between God's authority and the adherence to His commandments. This verse is part of a larger meditation on the significance of God's law and the psalmist's desire for understanding and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:19 | Rise up, O LORD, do not let man prevail; let the nations be judged in Your presence. |
| 2 | Psalm 102:13 | You will rise up and have compassion on Zion, for it is time to show her favor— the appointed time has come. |
| 3 | Genesis 22:10–11 | Then Abraham reached out his hand and took the knife to slaughter his son. |
| 4 | Deuteronomy 32:36 | For the LORD will vindicate His people and have compassion on His servants when He sees that their strength is gone and no one remains, slave or free. |
| 5 | Isaiah 42:14 | “I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עֵת, 'etgenerated
The noun עֵת ('et) means 'time,' often indicating a specific moment or occasion. It is used to denote when something is appropriate or due, suggesting that now is the right time for action.
In this context, the psalmist calls for the LORD to act, marking a significant moment in the relationship between God and His people, particularly in response to their failure to uphold His law.
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 עֲשׂ֣וֹת, to act, governs the entire verse, with two phrases hanging off it: one indicating the subject of the action and the other explaining the reason for the action. The structure emphasizes the urgency of the situation.
The Hebrew word order places the emphasis on the time for action, leading with עֵ֭ת, which sets the stage for the call to the LORD.
Septuagint Backgroundgenerated
The Septuagint translates עֵת as καιρὸς — time — which carries a similar sense of an appointed or fitting moment for action, aligning with the urgency expressed in the Hebrew.
The choice of ποιῆσαι for לַעֲשׂ֣וֹת reflects the same intent to convey action, indicating a direct call for God to intervene.
In plain words — the whole versegenerated
Psalm 119:126 expresses a plea for the LORD to act because His law has been broken. The psalmist acknowledges the need for divine intervention in light of human disobedience, emphasizing the importance of adhering to God's commandments.
Frequently Asked Questionsgenerated
It signifies an urgent moment when divine intervention is necessary due to the violation of God's law, reflecting the psalmist's plea for restoration.
The verse highlights the consequences of breaking God's law and the need for His action to address the resulting disobedience.
This phrase indicates a collective failure to uphold God's commandments, underscoring the seriousness of disobedience in the relationship between God and His people.
The psalmist recognizes that only God can rectify the situation caused by human disobedience, thus calling for His intervention.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's intervention due to my own failures?
- How can I better understand and adhere to God's law in my daily actions?
- What does it mean for me to recognize the right time to call upon the LORD?
- How can I encourage others to uphold God's commandments in our community?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the urgency of divine action in response to human disobedience, as noted by Augustine of Hippo in his writings.
"It is time," he says, "for the Lord to lay to His hand" [Psalms 119:126].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:126 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] time for [thee], Lord, to work,.... To send the Messiah, to work righteousness; to fulfil the law, and vindicate the honour of it, broken by men.
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is time for thee, LORD, to work: for they have made void thy law. It is time for thee, Lord, to work; (for) they have made void thy law.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 126. It is time; it is high time, or a fit season. To work; to put forth thy power for the vindication of thy own name and cause, and for the restraint and punishment of evildoers. They, to wit, mine oppressors, or the wicked; whom it was needless to express, both because they had been lately and frequently mentioned before, and partly because it was evident from the following words. Have made void thy law; or, abrogated thy law; have professedly and openly cast off its authority, resolvedly preferring their own wills and lusts before it, trampled upon thy plain commands, and despised both thy promises and thy threatenings. They have not only sinned through ignorance and infirmity, but…
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:126 [It is] time for [thee], LORD, to work: [for] they have made void thy law.Ver. 126. It is time for thee, Lord, to work] For else what will become of thy great name, and of thy poor people? This the psalmist speaketh not as prescribing God a time, but as reminding him of his own glory and of his people’ s necessity. For they have made void thy law] They would if they could, as our Antinomians, dogmatic and practical, our aweless, lawless Belialists, untameable, untractable.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(126) They have made void thy law.—Some treat the verse as parenthetical, but is it not that the irreligion of the wicked makes the Law even more dear to the psalmist? What they reject is to him priceless, “Faithful found; Among the faithless, faithful only he.”
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 126. It is time for thee, Lord, to work] The time is fulfilled in which thou hast promised deliverance to thy people. They - the Babylonians, Have made void thy law.] They have filled up the measure of their iniquities.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges126. It is time for Jehovah to act; They have broken thy law. High time it is for Jehovah to interpose with an act of judgement (cp. Jeremiah 18:23, “deal thou with them”), and vindicate His broken law. The second line is decisive in favour of this interpretation: otherwise the first line might be rendered, It is time to act for Jehovah, and Psalms 119:124-125 connected with it, in the sense that in such a crisis fresh knowledge is needed.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is time for thee, Lord, to work - literally, “Time to do for Yahweh;” and the construction might be either that it is time to do (something) for Yahweh; or, that it is time for Yahweh himself to do (something).
Read Albert Barnes on Psalms 119 →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
It is time for the LORD to act, for they have broken Your law.
It is time to act, Yahweh, for they break your law.
It is time for the LORD to act, for they have broken Your law.
It is time for the Lord to act – they break your law!
Tyndale line
It is time for thee, LORD, to work: for they have made void thy law.
It is time for Jehovah to work; For they have made void thy law.
It is time for the LORD to work; for they have made void thy law.
It is time for thee , LORD, to work: for they have made void thy law.
It is time for thee Lord to worke: for they haue destroyed thy Lawe.
Strictly literal
It is time for Jehovah to work: they have made void thy law.
Time for Jehovah to work! they have made void Thy law.
Time for YHWH to work! They have made Your law void.
It is time to act for the Lord: they have broken thy law.
It is time for Yahweh to act, for people have broken your law.
Simplified
Lord, it's time for you to act, for these people have broken your laws.
It is time, O Lord, for you to let your work be seen; for they have made your law without effect.
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 reads, "עֵ֭ת לַעֲשׂ֣וֹת לַיהוָ֑ה הֵ֝פֵ֗רוּ תּוֹרָתֶֽךָ׃" which translates to, "It is time for the LORD to act, for they have broken Your law." The Septuagint agrees with the Masoretic Text in all five words, maintaining the same meaning, though the word order may differ due to the nature of Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, affirming the consistency of the text across these ancient witnesses.
עֵ֭ת לַעֲשׂ֣וֹת לַיהוָ֑ה הֵ֝פֵ֗רוּ תּוֹרָתֶֽךָ׃
5 of the 5 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 119:126
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular absoluteHNcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms