Psalms 19:2 — Word Study
WLCי֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־ דָּֽעַת׃
BSAheavenshâmayim to recountçâphar glorykâbôwd godʼêl deedmaʻăseh handyâd to tellnâgad expanserâqîyaʻ
| Greek | English | Parsing |
|---|---|---|
| י֣וֹם | day | Noun common, masculine singular absolute |
| לְ֭יוֹם | to day | Preposition, noun common masculine singular absolute |
| יַבִּ֣יעַֽ | it pours forth | Verb, Hiphil, imperfect third person masculine singular |
| אֹ֑מֶר | speech | Noun common, masculine singular absolute |
| וְלַ֥יְלָה | and night | Conjunction, noun common masculine singular absolute |
| לְּ֝לַ֗יְלָה | to night | Preposition, noun common masculine singular absolute |
| יְחַוֶּה־ | it shows forth | Verb, Piel, imperfect third person masculine singular |
| דָּֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Day after day they pour forth speech; night after night they reveal knowledge. |
| KJV | Day unto day uttereth speech, and night unto night sheweth knowledge. |
| ASV | Day unto day uttereth speech, And night unto night showeth knowledge. |
| YLT | Day to day uttereth speech, And night to night sheweth knowledge. |
| WEB | Day after day they pour out speech, and night after night they display knowledge. |
| BBE | Day after day it sends out its word, and night after night it gives knowledge. |
All translations agree on the essential meaning of the verse.
The structure of the sentence is clear, with a main clause followed by two phrases that describe the continuous action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּבוֹד
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 19:2
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 Testimony of Creationgenerated
Psalms 19:2 describes how the heavens and the earth communicate God's glory and wisdom without using words. This verse emphasizes the continuous nature of this revelation, both during the day and at night, showing that knowledge is always being imparted to humanity through creation. The surrounding verses in this psalm further elaborate on the theme of creation's testimony and God's majesty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:7–10 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
| 2 | Psalm 78:3–6 | that we have heard and known and our fathers have relayed to us. |
| 3 | Psalm 134:1–3 | Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD! |
| 4 | Psalm 148:12 | young men and maidens, old and young together. |
| 5 | Exodus 15:20–21 | Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יְחַוֶּה, ye.cha.vehgenerated
The verb יְחַוֶּה (ye.cha.veh) is in the imperfect tense, indicating an ongoing action. It means 'to show forth' or 'to declare', suggesting that the act of revealing knowledge is a continuous process.
This word is derived from a root that conveys the idea of explaining or making something known. In this context, it highlights how creation actively communicates understanding to humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the verse, emphasizing the continuous declaration of knowledge by creation.
Sentence Structuregenerated
The main verb יַבִּ֣יעַֽ (it pours forth) governs the first part of the verse, while יְחַוֶּה (it shows forth) governs the second part. This structure emphasizes the continuous action of both pouring forth speech and showing knowledge.
The verse is built around two parallel clauses, each describing the unceasing activity of day and night, highlighting the poetic nature of the psalm.
Septuagint Backgroundgenerated
The Septuagint translates יְחַוֶּה as ἀναγγέλλει, which means 'to announce' or 'to declare'. This choice suggests a strong emphasis on the act of making known, aligning with the idea of creation actively communicating knowledge.
This translation choice indicates a broader understanding of the role of creation in revealing divine truths, emphasizing the ongoing nature of this revelation.
In plain words — the whole versegenerated
Psalms 19:2 tells us that day after day and night after night, creation continuously declares God's glory and reveals knowledge. This means that we can learn about God through the world around us, as it speaks to us without words.
Frequently Asked Questionsgenerated
It means that creation itself communicates truths about God and His wisdom continuously, without needing words.
We can observe the natural world and reflect on its order, beauty, and complexity, which all point to a Creator.
Yes, the psalm suggests that this revelation is universal, available to all people through the created order.
The use of 'day after day' and 'night after night' emphasizes that this revelation is ongoing and never ceases.
Reflection Questionsgenerated
- In what ways do I see God's creation revealing knowledge to me?
- How can I be more attentive to the messages that nature communicates?
- What are some examples of knowledge I have gained from observing the world around me?
- How does understanding creation's testimony affect my view of God?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting how creation teaches wisdom and reflects God's power.
The days and the nights teach those people who desire to be taught what ineffable wisdom, what incomprehensible power God has, who has measured out the intervals of time for them.Early Church Fathers on Psalms 19 →
"Day unto day utters word" [Psalms 19:2]. To the spiritual the Spirit gives out the fullness of the unchangeable Wisdom of God, the Word which in the beginning is God with God.Early Church Fathers on Psalms 19 →
Now, where there is order there is also proof of the one determining order, and there too denial of being self-made, since what is not done by anyone cannot show order. All these visible things surely illustrate order.Early Church Fathers on Psalms 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 19:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDay untoday uttereth speech,.... This, with the following clause, and night untonight showeth knowledge, some understand of the constant and continued succession of day and night; which declares the
Read John Gill on Psalms 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDay unto day uttereth speech, and night unto night sheweth knowledge. Day unto day uttereth speech.
Read Robert Jamieson on Psalms 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDay unto day; or rather, after day; for the day doth not utter this to the day, but to us upon the day. The sense is either, 1. That orderly, and constant, and useful succession of days and nights one after another declare this. But of the course of the sun, the effect whereof this succession is, he speaks . Or rather, 2. Every day and night renews or repeats these documents and demonstrations of God’ s glory. He that neglects them one day, may learn them the next day. Uttereth, or, poureth forth, to wit, constantly, and abundantly, and forcibly, as a fountain doth water, as this Hebrew verb signifies. Speech; or the word, or discourse, to wit, concerning God. It hath as it were a tongue to…
Read Matthew Poole on Psalms 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 19:2 Day unto day uttereth speech, and night unto night sheweth knowledge.Ver. 2. Day unto day uttereth speech] Some read it, one day succeeding another uttereth (or welleth out, as a fountain, continually, and plentifully) speech, yet without sound, Sicut fons scaturiens (R. Menahem); by a dumb kind of eloquence, eructant; by a continual revolution and succession of days men are instructed concerning the power and providence of God, as also concerning his truth and faithfulness; for if God had hitherto kept promise with nights and days, that one shall succeed the other, will he not much more keep promise with his people? Jeremiah 33:20; Jeremiah 33:25. And night unto night showeth…
Read John Trapp on Psalms 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Uttereth.—Literally, ours out, or makes to well up, like a fountain, undoubtedly in reference to the light streaming forth. Sheweth.—Literally, breathes out; perhaps with reference to the cool evening breeze, so welcome in the East. (See Son 2:17, Note.) Notice that it is not here the heavens that are telling (as in Psalms 19:1) the tale of God’s glory to man, or “to the listening earth,” as in Addison’s well- known hymn, but day tells its successor day, and night whispers to night, so handing on, as if from parent to son, the great news.
Read Charles John Ellicott on Psalms 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Day unto day uttereth speech] Each day is represented as teaching another relative to some new excellence discovered in these manifold works of God. The nights also, by the same figure, are represented as giving information to each other of the increase of knowledge already gained. "The labours of these our instructers know no intermission; but they continue incessantly to lecture us in the science of Divine wisdom. There is one glory of the sun, which shines forth by day; and there are other glories of the moon and of the stars, which become visible by night. And because day and night interchangeably divide the world between them, they are therefore represented as transmitting, in…
Read AdamClarke on Psalms 19 →CambridgeThe Cambridge Bible for Schools and Colleges2. This proclamation is continuous and unceasing. “Dies diem docet.” Each day, each night, hands on the message to its successor in an unbroken tradition. Day and night are mentioned separately, for each has a special message entrusted to it: the day tells of splendour, power, beneficence; the night tells of vastness, order, mystery, beauty, repose. They are “like the two parts of a choir, chanting forth alternately the praises of God.” (Bp. Horne.) uttereth] Lit. pours out, in copious abundance. sheweth] Or, proclaimeth, a different word from that of Psa 19:1. Knowledge is “that which may be known of God” (Romans 1:19). “Aristotle says[10], that should a man live under ground, and there…
Read Cambridge on Psalms 19 →Albert Barnes1798–1870Barnes' Notes on the BibleDay unto day - One day to another; or, each successive day. The day that is passing away proclaims the lesson which it had to convey from the movements of the heavens, about God; and thus the
Read Albert Barnes on Psalms 19 →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
Day after day they pour forth speech; night after night they reveal knowledge.
Day after day they pour out speech, and night after night they display knowledge.
Day after day they pour forth speech; night after night they reveal knowledge.
Day after day it speaks out; night after night it reveals his greatness.
Tyndale line
Day unto day uttereth speech, and night unto night sheweth knowledge.
Day unto day uttereth speech, And night unto night showeth knowledge.
Day unto day uttereth speech, and night unto night sheweth knowledge.
Day to day uttereth speech, and night to night showeth knowledge.
Day vnto day vttereth the same, and night vnto night teacheth knowledge.
Strictly literal
Day unto day uttereth speech, and night unto night sheweth knowledge.
Day to day uttereth speech, And night to night sheweth knowledge.
Day to day utters speech, || And night to night shows knowledge.
(19:3) Day unto day uttereth speech, and night unto night showeth knowledge.
Day after day speech pours out; night after night it reveals knowledge.
From the Latin
May the Lord hear thee in the day of tribulation: may the name of the God of Jacob protect thee.
Simplified
Each day speaks constantly about God's glory to the next day; each night shares knowledge of God with the next night.
Day after day it sends out its word, and night after night it gives knowledge.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all eight words matched. This consistency highlights the reliability of the text across different traditions.
י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־ דָּֽעַת׃
8 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 19:2
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.
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
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
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
נָבַע (naba`) is a primitive root meaning to gush forth or bubble up. It encompasses actions like flowing, pouring out, and emitting, with uses in both literal and figurative contexts, including the utterance of words. The entries indicate that it can also refer to producing a foul odor, as in belching forth.
[נָבַע] vb. flow, spring, bubble up, poet. and late
Qal a flowing wady
Hiph. pour out, emit, cause to bubble, belch forth
base
H5042 נָבַע
5042 naba` naw-bah'
a primitive root; to gush forth; figuratively, to utter (good
or bad words); specifically, to emit (a foul odor):--belch
out, flowing, pour out, send forth, utter (abundantly).
נָבַע (na.va) — to bubble.
1) to flow, pour out, pour, gush forth, spring, bubble up, ferment
1a) (Qal) to flow
1b)(Hiphil) to pour out, emit, cause to bubble, belch forth
1b1) to pour out
1b2) to cause to bubble, ferment
1b3) to pour forth, emit, belch forth
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אֹמֶר (omer) refers to an utterance, speech, or word, often used in a poetic or elevated context. It can also imply a promise or command. The entries suggest a focus on the formal aspects of speech, but do not provide specific verse references.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H562 אֹמֶר utterance, speech, word, only poet., & exalted style
562 'omer o'-mer
the same as 561:--promise, speech, thing, word.
see HEBREW for 0561
אֹמֶר (o.mer) — word.
utterance, speech, word, saying, promise, command
HNcmsa — Noun common · masculine singular absoluteHNcmsa
spech ('imrah, dabhar, etc.; logos): "Speech," the articulate utterance of thought, is the tranlation of various Hebrew terms which convey this idea of "saying" or "word"; so, in the New Testament, the term generally so rendered is logos, "word." See LOGOS; WORD. Eulogia in Ro 16:18 is "fair speech"; lalia in Mt 26:73; Mr 14:70 the King James Version; Joh 8:43 is simply "talk." the Revised Version (British and American) has "speech" for various other words in the King James Version, as "matters" (1Sa 16:18, margin "bussiness"), "communication" (Mt 5:37;
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.)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
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.)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
חָוָה (chavah) is a Hebrew verb that primarily means to declare or show. It is a primitive root related to the concepts of living and explaining. The entries indicate it is used in the Piel form, suggesting a more intensive action, and it has an Aramaic equivalent. There is a note that it appears poetically and in later texts.
[חָוָה] vb. only Pi. (poet. & late), tell, declare
base
H2331 חָוָה
2331 chavah khaw-vah'
a primitive root; (compare 2324, 2421); properly, to live; by
implication (intensively) to declare or show:--show.
see HEBREW for 02324
see HEBREW for 02421
חָוָה (cha.vah) — to explain.
1) (Piel) to tell, declare, show, make known
2) (CLBL) to breath
Aramaic equivalent: cha.vah (חֲוָה "to show" H2324)
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
HNcfsa — Noun common · feminine singular absoluteHNcfsa