Psalms 119:20 — Word Study
WLCגָּרְסָ֣ה נַפְשִׁ֣י לְתַאֲבָ֑ה אֶֽל־ מִשְׁפָּטֶ֥יךָ בְכָל־ עֵֽת׃
BSAMy soulnephesh [broken, deeply longing, the essence of my being, living breath] is consumedgâraç■ with longingtaʼăbâh△ [yearning, intense desire] forʼêl Your judgmentsmishpâṭ [divine, justice, ordinances] at allkôl [during, throughout, every, each] timesʻêth [moments, occasions, seasons]
| Greek | English | Parsing |
|---|---|---|
| גָּרְסָ֣ה | it is crushed | Verb, Qal, perfect third person feminine singular |
| נַפְשִׁ֣י | self my | Noun common feminine singular construct, suffix |
| לְתַאֲבָ֑ה | for longing | Preposition, noun common feminine singular absolute |
| אֶֽל־ | to | Preposition |
| מִשְׁפָּטֶ֥יךָ | judgments your | Noun common masculine plural construct, suffix |
| בְכָל־ | at every | Preposition, noun common masculine singular construct |
| עֵֽת׃ | time | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My soul is consumed with longing for Your judgments at all times. |
| KJV | My soul breaketh for the longing that it hath unto thy judgments at all times. |
| ASV | My soul breaketh for the longing That it hath unto thine ordinances at all times. |
| YLT | Broken hath my soul for desire Unto Thy judgments at all times. |
| WEB | My soul is consumed with longing for your ordinances at all times. |
| BBE | My soul is broken with desire for your decisions at all times. |
Where they part company is גָּרְסָ֣ה — see How Translations Differ.
The main clause is supported by several prepositional phrases that clarify the nature and object of the longing.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּרַס
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 119:20
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 — Longing for Divine Judgmentsgenerated
Psalm 119:20 reveals the psalmist's intense longing for God's judgments, which he desires at all times. This longing is set against the backdrop of feeling like a stranger on earth, as seen in the preceding verse, Psalm 119:19. The psalmist's yearning reflects a deep need for divine guidance and justice, resonating with themes found throughout the psalms, such as in Psalm 42:1 and Psalm 63:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:40–131 | How I long for Your precepts! Revive me in Your righteousness. |
| 2 | Psalm 42:1 | As the deer pants for streams of water, so my soul longs after You, O God. |
| 3 | Psalm 63:1 | O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water. |
| 4 | Psalm 84:2 | My soul longs, even faints, for the courts of the LORD; my heart and my flesh cry out for the living God. |
| 5 | Proverbs 13:12 | Hope deferred makes the heart sick, but desire fulfilled is a tree of life. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — גָּרְסָ֣ה, ga.re.Sahgenerated
The verb גָּרַס (garas) means 'to crush' or 'to break,' indicating a state of being overwhelmed or consumed. In this context, it expresses the psalmist's deep emotional state, as his soul is crushed with longing for God's judgments.
This word is used in a perfect tense, indicating a completed action that affects the present. The psalmist's longing is not a fleeting emotion; it is a profound and ongoing desire for divine justice and guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essence of the verse, conveying the psalmist's deep longing for God's judgments.
Sentence Structuregenerated
The main verb of the verse is גָּרְסָ֣ה, is consumed, which governs the subject נַפְשִׁ֣י (my soul) and the prepositional phrase לְתַאֲבָ֑ה (for longing). This structure emphasizes the emotional state of the psalmist, highlighting the depth of his longing.
The Hebrew word order places the subject before the verb, which is typical in Hebrew poetry, allowing for a more dramatic expression of the psalmist's feelings.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew גָּרְסָ֣ה is translated as ἐπεπόθησεν (has yearned), which conveys a similar sense of deep desire. This choice reflects a slightly broader interpretation, emphasizing the yearning aspect of the psalmist's longing.
This translation choice indicates a focus on the emotional state rather than the physical act of being crushed, which may resonate with Greek readers.
In plain words — the whole versegenerated
Psalm 119:20 expresses the psalmist's deep longing for God's judgments, illustrating a desire for divine guidance in his life. This longing is set within the context of feeling like a stranger on earth, emphasizing the need for God's justice at all times.
Frequently Asked Questionsgenerated
It indicates a deep emotional state where the psalmist feels overwhelmed by a desire for God's judgments and guidance.
Similar themes of longing for God's presence and guidance are found in other psalms, such as Psalm 42:1 and Psalm 63:1.
This reflects a sense of alienation and a desire for divine justice and guidance amidst the challenges of life.
It refers to God's divine justice and ordinances, which the psalmist yearns for to navigate life rightly.
Reflection Questionsgenerated
- What are some ways I can cultivate a deeper longing for God's guidance in my own life?
- How do I respond to feelings of being a stranger in this world?
- In what ways can I seek to understand and apply God's judgments in my daily decisions?
- How can I express my longings to God in prayer, like the psalmist does?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reflect on this verse to discuss the nature of love and desire in relation to God's commandments.
But what is loved by loving, if love itself be not loved? Whence by consequence that stranger upon earth, after praying that the commandments of God might not be hidden from him, wherein love is enjoined either solely or principally;Early Church Fathers on Psalms 119 →
The right will is, therefore, well-directed love, and the wrong will is ill-directed love. Love, then, yearning to have what is loved, is desire; and having and enjoying it, is joy; fleeing what is opposed to it, it is fear;Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy soul breaketh for the longing,.... His heart was just ready to break, and his soul fainted; he was ready to die, through a vehement desire of enjoying the object longed for, after mentioned; "hope
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy soul breaketh for the longing that it hath unto thy judgments at all times. My soul breaketh for the longing that it hath unto thy judgments at all times. "Breaketh" implies a heart full of desire, even to breaking.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBreaketh; fainteth, as it frequently doth, when a thing vehemently desired is denied or delayed. Compare . Unto thy judgments; to a more sound knowledge and serious practice of them.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:20 My soul breaketh for the longing [that it hath] unto thy judgments at all times.Ver. 20. My soul breaketh] The Seventy render it, My soul hath desired to desire thy judgments. How many broken spirits do even spend and exhale themselves in continual sallies, as it were, and egressions of affection to God and his judgments! Comminuitur, debilior fit. The stone will fall down to come to its own place, though it break itself in many pieces; so the good souls.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Breaketh.—The Hebrew is peculiar to this place and Lamentations 3:16. The LXX., Vulg., and Aquila have “greatly desired;” Symmachus, “was perfect;” Theodotion, “had confidence;” Jerome, “longed,” all which point either to a different reading or to a different sense from that which is given in the lexicons to the word.
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. My soul breaketh] We have a similar expression: It broke my heart, That is heart-breaking, She died of a broken heart. It expresses excessive longing, grievous disappointment, hopeless love, accumulated sorrow. By this we may see the hungering and thirsting which the psalmist had after righteousness, often mingled with much despondency.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges20. A plea for an answer to the prayer of Psa 119:19. His soul breaks, lit. is crushed, overwhelmed and consumed with longing for the fuller knowledge of God’s judgements, i.e. the authoritative declaration of His Will. See above, p. 704.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleMy soul breaketh - This word means to break; to crush; to break in pieces by scraping, rubbing, or grating.
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
My soul is consumed with longing for Your judgments at all times.
My soul is consumed with longing for your ordinances at all times.
My soul is consumed with longing for Your judgments at all times.
I desperately long to know your regulations at all times.
Tyndale line
My soul breaketh for the longing that it hath unto thy judgments at all times.
My soul breaketh for the longing That it hath unto thine ordinances at all times.
My soul breaketh for the longing that it hath unto thy judgments at all times.
My soul breaketh for the longing that it hath to thy judgments at all times.
Mine heart breaketh for the desire to thy iudgements alway.
Strictly literal
My soul breaketh for longing after thy judgments at all times.
Broken hath my soul for desire Unto Thy judgments at all times.
My soul has broken for desire || To Your judgments at all times.
My soul is broken from longing for thy ordinances at all times.
My desires are crushed by the longing to know your righteous decrees at all times.
Simplified
I'm always so keen to know your instructions.
My soul is broken with desire for your decisions at all times.
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 גָּרְסָ֣ה נַפְשִׁ֣י לְתַאֲבָ֑ה אֶֽל־ מִשְׁפָּטֶ֥יךָ בְכָל־ עֵֽת׃, which is closely matched by the Septuagint, though the Greek rendering reflects a different word order and some interpretive differences. The Dead Sea Scrolls show some variations, with significant portions restored by editors.
גָּרְסָ֣ה נַפְשִׁ֣י לְתַאֲבָ֑ה אֶֽל־ מִשְׁפָּטֶ֥יךָ בְכָל־ עֵֽת׃
5 of the 7 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.
גרסה נפש׳י [לתאבה] [אל] [משפטי׳ך] [בכל] [עת]
2 words on the leather — 5 supplied entire by an editor.
גרשה נפש׳י לתאבה אל משפטי׳כה בכול עת
7 words on the leather.
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 119:20
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.
גָּרַס (garas) is a Hebrew verb meaning to crush or break. It can refer to being crushed or broken in a physical or figurative sense, such as in the context of longing or divine punishment. The entries highlight its use in both Qal and Hiphil forms, illustrating its application in different contexts.
[גָּרַס] vb. be crushed
Qal my soul is crushed (i.e. perisheth: cf. Syr.) with longing for
Hiph. and he hath crushed my teeth with gravel, fig. of divine chastisement.
base
H1638 גָּרַס
1638 garac gaw-ras'
a primitive root; to crush; also (intransitively and
figuratively) to dissolve:--break.
גָּרַס (ga.ras) — to break.
1) to be crushed, be broken
1a) (Qal) to be crushed
1b) (Hiphil) to crush, break (the teeth)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
תַּאֲבָה (ta'abah) is a feminine noun meaning 'longing' or 'desire.' It is derived from the root word תָּאַב (ta'ab), which also relates to desire. The term appears in contexts such as Psalm 119:20, indicating a deep yearning.
תַּאֲבָה n.f. longing;—ψ 119:20.
done
H8375 תַּאֲבָה
8375 ta'abah tah-ab-aw'
from 8374 (compare 15); desire:--longing.
see HEBREW for 08374
see HEBREW for 015
תַּאֲבָה (ta.a.vah) — longing.
longing
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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.
