Psalms 90:4 — Word Study
WLCכִּ֤י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֭תְמוֹל כִּ֣י יַעֲבֹ֑ר וְאַשְׁמוּרָ֥ה בַלָּֽיְלָה׃
BSAForkîy [because of this reason] in Your sightʻayin [before Your eyes, in Your presence] a thousandʼeleph [large number, company of] yearsshâneh are butyôwm [like, similar to] a dayʼethmôwl [24-hour period, figurative space of time] thatkîy passesʻâbar▸ [transitions, comes to an end] or a watchʼashmurâh [like, night guard, period of vigil] of the nightlayil [time of darkness, adversity]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| אֶ֪לֶף | a thousand | Noun common, both singular construct |
| שָׁנִ֡ים | years | Noun common, masculine plural absolute |
| בְּֽעֵינֶ֗יךָ | in view your | Preposition, noun common feminine dual construct, suffix |
| כְּי֣וֹם | [are] like a day of | Preposition, noun common masculine singular construct |
| אֶ֭תְמוֹל | yesterday | Noun common, masculine singular absolute |
| כִּ֣י | that | Particle |
| יַעֲבֹ֑ר | it passes | Verb, Qal, imperfect third person masculine singular |
| וְאַשְׁמוּרָ֥ה | and a watch | Conjunction, noun common feminine singular absolute |
| בַלָּֽיְלָה׃ | in the night | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For in Your sight a thousand years are but a day that passes, or a watch of the night. |
| KJV | For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. |
| ASV | For a thousand years in thy sight Are but as yesterday when it is past, And as a watch in the night. |
| YLT | For a thousand years in Thine eyes [are] as yesterday, For it passeth on, yea, a watch by night. |
| WEB | For a thousand years in your sight are just like yesterday when it is past, like a watch in the night. |
| BBE | For to you a thousand years are no more than yesterday when it is past, and like a watch in the night. |
The translations agree on the essence of the verse, particularly in the rendering of כְּי֣וֹם.
The main clause establishes the comparison, with two phrases elaborating on the nature of time.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָבַר
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 90:4
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 — Meditation on the Transience of Lifegenerated
Psalms 90:4 expresses the idea that to God, a thousand years seem like a mere day. This verse is part of a larger reflection on human mortality and the eternal nature of God, emphasizing how fleeting life is in contrast to God's everlasting existence. The psalmist uses vivid imagery to illustrate this point, comparing human life to grass that flourishes in the morning but withers by evening.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Peter 3:8 | Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day. |
| 2 | Matthew 14:25 | During the fourth watch of the night, Jesus went out to them, walking on the sea. |
| 3 | Matthew 24:43 | But understand this: If the homeowner had known in which watch of the night the thief was coming, he would have kept watch and would not have let his house be broken into. |
| 4 | Luke 12:38 | Even if he comes in the second or third watch of the night and finds them alert, those servants will be blessed. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יַעֲבֹ֑ר, ya.'a.Vorgenerated
The verb עָבַר (abar) means 'to pass over' or 'to transition.' It is a Qal imperfect form, indicating an action that is ongoing or habitual. In this context, it describes how time passes swiftly, emphasizing the fleeting nature of human life in the sight of God.
This verb captures the essence of transience, suggesting that what seems long to humans is but a brief moment to God. The use of this verb underscores the contrast between divine eternity and human temporality.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יַעֲבֹ֑ר, it passes, governs the main thought of the verse. The structure presents a comparison, with the subject being a thousand years and the predicate describing their nature in God's perspective.
The sentence structure emphasizes the relationship between time and God's perception, with the main clause stating the equivalence of time in a way that highlights humanity's fleeting existence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יַעֲבֹ֑ר is rendered as διῆλθεν (dielthen), meaning 'to pass through' or 'to go by.' This choice reflects a similar understanding of time as something that moves swiftly and is transient.
The translation captures the essence of the Hebrew verb, reinforcing the theme of the fleeting nature of time in contrast to God's eternal presence.
In plain words — the whole versegenerated
Psalms 90:4 tells us that in God's view, a thousand years are like a single day that quickly passes. This verse reminds us of the briefness of human life compared to God's eternal nature, illustrating how time can seem to fly by.
Frequently Asked Questionsgenerated
This phrase highlights the vast difference between God's eternal perspective and human experience of time, showing that what seems long to us is brief to Him.
It emphasizes the fleeting nature of human life, reminding us that our time on earth is temporary compared to God's everlasting existence.
The watch of the night signifies a short, defined period, reinforcing the idea that even a long span of years is brief in the context of eternity.
Recognizing the brevity of life can inspire us to make the most of our time, focusing on what truly matters in our relationship with God and others.
Reflection Questionsgenerated
- In what ways do I perceive time differently than God does?
- How can I use my time more wisely in light of the understanding that life is fleeting?
- What are some actions I can take to ensure my life reflects eternal values?
- How does the concept of time influence my daily decisions and priorities?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss God's timelessness and the need for refuge in Him, highlighting the contrast between divine eternity and human experience.
"For a thousand years in Your sight are but as yesterday, which is past by" [Psalms 90:4]: hence we ought to turn to Your refuge, where You are without any change,Early Church Fathers on Psalms 90 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 90:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor a thousand years in thy sight are but as yesterday,.... Which may be said to obviate the difficulty in man's return, or resurrection, from the dead, taken from the length of time in which some
Read John Gill on Psalms 90 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
Read Robert Jamieson on Psalms 90 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA thousand years, if we should now live so long, as some of our progenitors well nigh did. As he compared man’ s duration with God’ s in respect of its beginning, , so here he compareth them in respect of the end or continuance. In thy sight; in thy account, and therefore in truth; which is opposed to the partial and false judgment of men, who think time long because they do not understand eternity; or in comparison of thy endless duration. When it is past; which is emphatically added; because time seems long when it is to come, but when it is past, and men look backward upon it, it seems very short and contemptible, and men value one hour to come more than a thousand years which are past.…
Read Matthew Poole on Psalms 90 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 90:4 For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night.Ver. 4. For a thousand years in thy sight, &c.] q.d. Live men a longer or shorter space, Serius aut citius, thou endest their days; and in comparison of thine eternity, Puncture est quod vivimus et puncto minus, it is a small span of time that the longest liver hath upon earth, 2 Peter 3:8 Psalms 39:5. Non multum sane abest a nihilo. Some would hence infer, that the day of judgment shall last a thousand years; fides sit penes authores. When it is past] We judge better of the shortness of time, when it is past. And as a watch in the night] Which is but three hours’ time; for…
Read John Trapp on Psalms 90 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) A thousand years.—This verse, which, when Peter II. was written (see New Testament Commentary), had already begun to receive an arithmetical treatment, and to be made the basis for Millennarian computations, merely contrasts the unchangeableness and eternity of the Divine existence and purpose with the vicissitudes incident to the brief life of man. To One who is from the infinite past to the infinite future, and Whose purpose runs through the ages, a thousand years are no more than a yesterday to man: “And all our yesterdays have lighted fools The way to dusty death;” or even as a part of the night passed in sleep: “A thousand years, with Thee they are no more Than yesterday, which…
Read Charles John Ellicott on Psalms 90 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. For a thousand years in thy sight] As if he had said, Though the resurrection of the body may be a thousand (or any indefinite number of) years distant; yet, when these are past, they are but as yesterday, or a single watch of the night. They pass through the mind in a moment, and appear no longer in their duration than the time required by the mind to reflect them by thought. But, short as they appear to the eye of the mind, they are nothing when compared with the eternity of God! The author probably has in view also that economy of Divine justice and providence by which the life of man has been shortened from one thousand years to threescore years and ten, or fourscore.
Read AdamClarke on Psalms 90 →CambridgeThe Cambridge Bible for Schools and Colleges4. The precise connexion of the thought is obscure. Some commentators connect Psalms 90:4 with Psalms 90:2, treating Psalms 90:3 as a parenthesis. ‘Thou art eternal, for lapse of time makes no difference to Thee.’ But it seems preferable to connect Psalms 90:4 directly with Psalms 90:3. ‘Thou sweepest away one generation after another, for the longest span of human life is but a day in Thy sight: though a man should outlive the years of Methuselah, it is as nothing in comparison with eternity.’ when it is past] Strictly, when it is on the point of passing away. A whole millennium to God, as He reviews it, is but as the past day when it draws towards its close,—a brief space with all its…
Read Cambridge on Psalms 90 →Albert Barnes1798–1870Barnes' Notes on the BibleFor a thousand years in thy sight - Hebrew, “In thy eyes;” that is, It so appears to thee - or, a thousand years so seem to thee, however long they may appear to man.
Read Albert Barnes on Psalms 90 →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
For in Your sight a thousand years are but a day that passes, or a watch of the night.
For a thousand years in your sight are just like yesterday when it is past, like a watch in the night.
For in Your sight a thousand years are but a day that passes, or a watch of the night.
Yes, in your eyes a thousand years are like yesterday that quickly passes, or like one of the divisions of the nighttime.
Tyndale line
For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
For a thousand years in thy sight Are but as yesterday when it is past, And as a watch in the night.
For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
For a thousande yeeres in thy sight are as yesterday when it is past, and as a watch in the night.
Strictly literal
For a thousand years, in thy sight, are as yesterday when it is past, and [as] a watch in the night.
For a thousand years in Thine eyes [are] as yesterday, For it passeth on, yea, a watch by night.
For one thousand years in Your eyes [are] as yesterday, || For it passes on, indeed, [as] a watch by night.
For a thousand years are in thy eyes but as the yesterday when it is past, and as a watch in the night.
For a thousand years in your sight are as yesterday when it is past, and as a watch in the night.
From the Latin
He will overshadow thee with his shoulders: and under his wings thou shalt trust.
Simplified
In your eyes, a thousand years are like a day that's already gone; like a few passing hours of the night.
For to you a thousand years are no more than yesterday when it is past, and like a watch in the 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 largely agree in their wording for Psalms 90:4. Nine out of ten words match, indicating a strong consistency in the translation and interpretation of this verse across these ancient texts.
כִּ֤י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֭תְמוֹל כִּ֣י יַעֲבֹ֑ר וְאַשְׁמוּרָ֥ה בַלָּֽיְלָה׃
9 of the 10 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 90:4
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular constructHNcbsc
thou'-zand ('eleph; chilioi).
See NUMBER.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
תְּמוֹל (temol) refers to the concept of 'yesterday' and extends to meanings like 'recently' and 'formerly.' It is derived from roots that imply time in the past. The term is used in various contexts to denote previous times, with entries highlighting its use as an adverb and its figurative applications.
תְּמוֹל (תְּמֹל) 23, אֶתְמוֹל 5, אִתְמוֹל, אֶתְמוּל subst., used sts. as adv.acc., yesterday, fig. recently, formerly
base
H865 תְּמוֹל (תְּמֹל), אֶתְמוֹל, אִתְמוֹל, אֶתְמוּל yesterday, fig. recently, formerly
865 'ethmowl eth-mole'
or tithmowl {ith-mole'}; or methmuwl {eth- mool'}; probably
from 853 or 854 and 4136; heretofore; definitely
yesterday:--+ before (that) time, + heretofore, of late
(old), + times past, yester(day).
see HEBREW for 0853
see HEBREW for 0854
see HEBREW for 04136
אֶתְמוֹל (et.mol) — previously.
1) yesterday, recently, formerly
1a) yesterday
1b) formerly (fig.)
1c) from yesterday, already (in phrase)
2) (TWOT +) before, before that time, before the time, heretofore, of late, of old, these days, time(s) past
N-ms — Noun common · masculine singular absoluteHNcmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אַשְׁמוּרָה (ashmurah) refers to a watch, specifically a division of time, often associated with a night watch. It is derived from the root meaning to guard or keep watch. The entries consistently highlight its meaning related to timekeeping, without any significant disagreement among the lexicons.
אַשְׁמוּרָה, אַשְׁמֹ֫רֶה n.f. watch (division of time)
base
H821 אַשְׁמוּרָה, אַשְׁמֹ֫רֶה watch (division of time)
821 'ashmurah ash-moo-raw'
or bashmuwrah {ash-moo-raw'}; or -ashmoreth {ash-mo'-reth};
(feminine) from 8104; a night watch:--watch.
see HEBREW for 08104
אַשְׁמוּרָה (ash.mu.rah) — watch.
watch (a period of time), night-watch
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
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.)
Prep | N-ms — 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