Psalms 88:1 — Word Study
WLCיְ֭הוָה אֱלֹהֵ֣י יְשׁוּעָתִ֑י יוֹם־ צָעַ֖קְתִּי בַלַּ֣יְלָה נֶגְדֶּֽךָ׃
BSAA songshîyr A Psalmmizmôwr of the sonsbên of KorahQôrach For the choirmasternâtsach According toʻal Mahalathmachălath A Maskilmaskîyl of HemanHêymân the EzrahiteʼEzrâchîy
| Greek | English | Parsing |
|---|---|---|
| יְ֭הוָה | O Yahweh | Noun proper |
| אֱלֹהֵ֣י | [the] God of | Noun common, masculine plural construct |
| יְשׁוּעָתִ֑י | salvation my | Noun common feminine singular construct, suffix |
| יוֹם־ | day | Noun common, masculine singular absolute |
| צָעַ֖קְתִּי | I have cried out | Verb, Qal, perfect first person common singular |
| בַלַּ֣יְלָה | in the night | Preposition, noun common masculine singular absolute |
| נֶגְדֶּֽךָ׃ | before you | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, the God of my salvation, day and night I cry out before You. |
| KJV | O LORD God of my salvation, I have cried day and night before thee: |
| ASV | O Jehovah, the God of my salvation, I have cried day and night before thee. |
| YLT | A Song, a Psalm, by sons of Korah, to the Overseer, 'Concerning the Sickness of Afflictions.' — An instruction, by Heman the Ezrahite. O Jehovah, God of my salvation, Daily I have cried, nightly before Thee, |
| WEB | Yahweh, the God of my salvation, I have cried day and night before you. |
| BBE | O Lord, God of my salvation, I have been crying to you for help by day and by night: |
The translations agree on the psalmist's cry to the LORD as the God of his salvation.
This sentence is structured around a main clause, emphasizing the psalmist's direct address to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 88:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament to the LORDgenerated
Psalm 88:1 expresses a heartfelt cry from the psalmist to the LORD, recognizing Him as the God of his salvation. The psalmist is in distress, calling out day and night, which sets the tone for the entire psalm that explores themes of despair and reliance on God's mercy. This lament is part of a larger tradition of prayer and supplication found throughout the Psalms, where individuals seek God's presence in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 53:1 | The fool says in his heart, “There is no God.” They are corrupt; their ways are vile. There is no one who does good. |
| 2 | 1 Kings 4:31 | He was wiser than all men—wiser than Ethan the Ezrahite, and wiser than Heman, Calcol, and Darda, the sons of Mahol. And his fame spread throughout the surrounding nations. |
| 3 | 1 Chronicles 2:6 | The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara —five in all. |
| 4 | Psalm 27:1–9 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 5 | Psalm 51:14 | Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — יְשׁוּעָתִ֑י, ye.shu.'a.Tigenerated
The term יְשׁוּעָה (yeshu'ah) refers to salvation, deliverance, and welfare, emphasizing the psalmist's dependence on God for rescue. It is derived from a root meaning to save, and in this context, it underscores the psalmist's plea for divine intervention in his life.
As a feminine singular noun with a construct form, it indicates a personal and intimate relationship with the concept of salvation. The suffix indicates possession, making it 'my salvation,' which personalizes the plea and highlights the urgency of the psalmist's situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions acknowledging the psalmist's cry to the LORD as the God of his salvation.
Sentence Structuregenerated
The verse features a main clause with the finite verb צָעַ֖קְתִּי, I have cried out, which governs the structure. It is supported by noun phrases that identify the subject and the object of the cry, emphasizing the psalmist's relationship with God.
The Hebrew word order places the subject, the LORD, at the beginning, highlighting His importance in the psalmist's plea. The structure reflects a straightforward expression of distress directed towards God.
Septuagint Backgroundgenerated
The Septuagint translates יְשׁוּעָתִ֑י as ὠιδὴ — a term that can imply a song or lament. This choice suggests a broader interpretation of the psalmist's cry, framing it within a context of worship and emotional expression.
The use of ὠιδὴ indicates that the translators viewed the psalm not only as a plea for help but also as a poetic expression of sorrow, integrating the themes of lament and worship.
In plain words — the whole versegenerated
Psalm 88:1 is a cry from the psalmist to the LORD, who is recognized as the God of salvation. The psalmist expresses his distress by crying out day and night, emphasizing his need for God's help and presence during difficult times.
Frequently Asked Questionsgenerated
The phrase indicates that the psalmist sees God as the ultimate source of deliverance and rescue in times of trouble, highlighting a personal relationship with God.
Crying out day and night emphasizes the urgency and intensity of the psalmist's distress and his continual need for God's attention and intervention.
This phrase indicates the psalmist's recognition of being in God's presence, suggesting a posture of reverence and dependence on God for help.
Like other psalms of lament, this psalm expresses deep emotional distress while also affirming faith in God's ability to save and deliver.
Reflection Questionsgenerated
- In what areas of my life do I feel the need to cry out to God for help?
- How can I cultivate a deeper understanding of God as my salvation?
- What does it mean for me to seek God's presence in times of trouble?
- How can I express my distress to God while maintaining faith in His deliverance?
The early church on this verse — how the Fathers read it
Early church fathers referenced this psalm to illustrate themes of distress and divine salvation, drawing from its poignant expressions.
Accept an additional testimony from the eighty-seventh psalm [LXX], where Christ speaks in the prophets—for he who then spoke afterwards came among us: “O Lord, the God of my salvation: I have cried in the day and in the night before you”;Early Church Fathers on Psalms 88 →
"O Lord God of my salvation, I have cried day and night before You" [Psalms 88:1].Early Church Fathers on Psalms 88 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 88:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord God of my salvation,.... The author both of temporal and spiritual salvation; see Psalms 18:46 from the experience the psalmist had had of the Lord's working salvation for him in times past,
Read John Gill on Psalms 88 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD God of my salvation, I have cried day and night before thee: Psalms 88:1-18.-Invocation (Psalms 88:1-2); ground of the prayer, the suppliant's misery even unto death (Psalms 88:3-9); God's
Read Robert Jamieson on Psalms 88 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 88 THE This Psalm was composed upon a particular occasion, to wit, Heman’ s deep distress and dejection of mind almost to despair. But though this was the occasion of it, it is of more general use, for the instruction and consolation of all good men when they come into such despondencies, and therefore was by the direction of God’ s Spirit made public, and committed to the sons of Korah. Mahalath seems to be the name of the tune or instrument, as Psalms 53. Leannoth may be either the latter part of the proper name of the tune or instrument; or an appellative name, and so divers take it, and render it, to sing, or to be sung, to wit, alternately or by turns. Heman; probably the same…
Read Matthew Poole on Psalms 88 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 88:1 « A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. » O LORD God of my salvation, I have cried day [and] night before thee:A Psalm or Song] Psalmus totus luctuosus, a doleful ditty, beginning and ending with complaints; and therefore sung in the primitive times, among other penitential psalms, as the public confession of persons excommunicated. Upon Mahalath Leannoth] A musical instrument sounding heavily as a shaulm doth, and therefore called infirmity, for humbling, or for antiphenies. A fit title. Maschil of Heman the Ezrahite] i.e. The instruction of Heman, who was a very wise man, 1 Kings 4:31, descended of…
Read John Trapp on Psalms 88 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXXVIII The earnest prayer of a person in deep distress, abandoned by his friends and neighbours, and apparently forsaken of God, 1-18. NOTES ON PSALM LXXXVIII Perhaps the title of this Psalm, which is difficult enough, might be thus translated: "A Poem to be sung to the conqueror, by the sons of Korah, responsively, in behalf of a distressed person; to give instruction to Heman the Ezrahite." Kennicott says this Psalm has three titles, but the last only belongs to it; and supposes it to be the prayer of a person shut up in a separate house, because of the leprosy, who seems to have been in the last stages of that distemper; this disease, under the Mosaic dispensation, being supposed…
Read AdamClarke on Psalms 88 →CambridgeThe Cambridge Bible for Schools and Colleges1–8. The Psalmist appeals for a hearing, supporting his appeal by a pathetic description of the chastisements by which God has brought him to the very edge of the grave.
Read Cambridge on Psalms 88 →Albert Barnes1798–1870Barnes' Notes on the BibleO Lord God of my salvation - On whom I depend for salvation; who alone canst save me.
Read Albert Barnes on Psalms 88 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. O Lord God of my salvation—A genuine outburst of holy trust in the faithfulness of God; but the sunshine is soon lost amid the blackest clouds. Day and night—Unceasingly and for a long time.
Read Daniel Denison Whedon on Psalms 88 →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
O LORD, the God of my salvation, day and night I cry out before You.
Yahweh, the God of my salvation, I have cried day and night before you.
A song. A Psalm of the sons of Korah. For the choirmaster. According to Mahalath Leannoth. A Maskil of Heman the Ezrahite. O LORD, the God of my salvation, day and night I cry out before You.
O Lord God who delivers me! By day I cry out and at night I pray before you.
Tyndale line
O LORD God of my salvation, I have cried day and night before thee:
O Jehovah, the God of my salvation, I have cried day and night before thee.
O LORD, the God of my salvation, I have cried day and night before thee:
A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day and night before thee:
A song or Psalme of Heman the Ezrahite to give instruction, committed to the sonnes of Korah for him that excelleth upon Malath Leannoth. O Lord God of my saluation, I cry day and night before thee.
Strictly literal
Jehovah, God of my salvation, I have cried by day [and] in the night before thee.
A Song, a Psalm, by sons of Korah, to the Overseer, 'Concerning the Sickness of Afflictions.' — An instruction, by Heman the Ezrahite. O Jehovah, God of my salvation, Daily I have cried, nightly before Thee,
A SONG. A PSALM OF THE SONS OF KORAH. TO THE OVERSEER. [SET] ON “SICKNESS TO AFFLICT.” AN INSTRUCTION OF HEMAN THE EZRAHITE. O YHWH, God of my salvation, || Daily I have cried, nightly before You,
“A song or psalm of the sons of Korach, to the chief musician upon Machalath-le'annoth, a Maskil of Heman the Ezrachite.” (88:2) O Lord the God of my salvation, by day do I cry, [and] at night I am before thee.
Yahweh, God of my salvation, I cry out day and night before you.
From the Latin
Of understanding, for Ethan the Ezrahite.
Simplified
Lord, God of my salvation, I cry out to you day and night.
O Lord, God of my salvation, I have been crying to you for help by day and by night:
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 align closely, with 7 of the 7 words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text, affirming the integrity of the lament.
יְ֭הוָה אֱלֹהֵ֣י יְשׁוּעָתִ֑י יוֹם־ צָעַ֖קְתִּי בַלַּ֣יְלָה נֶגְדֶּֽךָ׃
7 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.
[שיר] [מזמור] [לבני] [קורח] [למנצח] [על] [מחלת] [לענות] [משכיל] להימן האזרחי
1 word on the leather — 1 partly restored, 9 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 88:1
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.
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)
HNpt — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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.
צָעַק (tsa`aq) is a Hebrew verb meaning to cry or call out, often in distress or need. It encompasses various forms, including crying for help, making an outcry, and calling an assembly. The verb can appear in different stems, indicating nuances such as grief or being summoned. Notably, the entries do not present any significant disagreements.
צָעַק vb. cry, cry out, call
Qal
cry, cry out, for help
abs. cry, cry out, in distress, need
make outcry, clamour
Niph. be summoned (i.e. to arms)
Pi. cry aloud, in grief
Hiph. call together
base
H6817 צָעַק cry, cry out, call .. cry, cry out, for help
. abs. cry, cry out, in distress, need
. make outcry, clamour
. be summoned (i.e. to arms)
. cry aloud, in grief
. call together
6817 tsa`aq tsaw-ak'
a primitive root; to shriek; (by implication) to proclaim (an
assembly):--X at all, call together, cry (out), gather
(selves) (together).
צָעַק (tsa.aq) — to cry.
1) to cry, cry out, call, cry for help
1a) (Qal)
1a1) to cry, cry out (for help)
1a2) to cry, cry out (in distress or need)
1a3) to make outcry, clamour
1b) (Niphal) to be summoned
1c) (Piel) to cry aloud (in grief)
1d) (Hiphil) to call together
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
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.)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/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
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HAcmsc/Sp2ms — SuffixHAcmsc/Sp2ms