Isaiah 10:17 — Word Study
WLCוְהָיָ֤ה אֽוֹר־ יִשְׂרָאֵל֙ לְאֵ֔שׁ וּקְדוֹשׁ֖וֹ לְלֶהָבָ֑ה וּבָעֲרָ֗ה וְאָֽכְלָ֛ה שִׁית֥וֹ וּשְׁמִיר֖וֹ בְּי֥וֹם אֶחָֽד׃
BSAAnd the Lightʼôwr [divine illumination, spiritual radiance] of IsraelYisrâʼêl will becomehâyâh a fireʼêsh [purifying presence, refining flame] and its Holy Oneqâdôwsh [set apart, sacred] a flamelehâbâh [consuming passion, zeal] In a singleʼechâd [unique, solitary] dayyôwm it will burnbâʻar [consume, destroy] and devourʼâkal [eat, destroy completely] Assyria’s thornsshayith [thorny weeds, troublesome growths] and thistlesshâmîyr [prickly plants, harmful things]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֤ה | and it will become | Verb, Qal, sequential perfect third person masculine singular |
| אֽוֹר־ | [the] light of | Noun common, feminine singular construct |
| יִשְׂרָאֵל֙ | Israel | Noun proper |
| לְאֵ֔שׁ | a fire | Preposition, noun common both singular absolute |
| וּקְדוֹשׁ֖וֹ | and holy [one] its | Conjunction, suffix |
| לְלֶהָבָ֑ה | a flame | Preposition, noun common feminine singular absolute |
| וּבָעֲרָ֗ה | and it will burn | Verb, Qal, sequential perfect third person feminine singular |
| וְאָֽכְלָ֛ה | and it will consume | Verb, Qal, sequential perfect third person feminine singular |
| שִׁית֥וֹ | bush[es] his | Noun common masculine singular construct, suffix |
| וּשְׁמִיר֖וֹ | and thorn[s] his | Conjunction, noun common masculine singular construct, suffix |
| בְּי֥וֹם | in a day | Preposition, noun common masculine singular absolute |
| אֶחָֽד׃ | one | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the Light of Israel will become a fire, and its Holy One a flame. In a single day it will burn and devour Assyria’s thorns and thistles. |
| KJV | And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; |
| ASV | And the light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day. |
| YLT | And the light of Israel hath been for a fire, And his Holy One for a flame, And it hath burned, and devoured his thorn And his brier in one day. |
| WEB | The light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day. |
| BBE | And the light of Israel will be for a fire, and his Holy One for a flame: wasting and burning up his thorns in one day. |
Where they part company is אֽוֹר — see How Translations Differ.
The sentence contains multiple clauses that build on the main idea of God's transformative power and judgment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Isaiah 10:17
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 — Prophecy Against Assyriagenerated
Isaiah 10:17 describes the transformative power of God as the Light of Israel, which will act as a purifying fire against Assyria. This prophecy highlights God's authority over nations and His role in delivering justice. The surrounding verses emphasize the impending destruction of Assyria, illustrating God's might and the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 60:19 | No longer will the sun be your light by day, nor the brightness of the moon shine on your night; for the LORD will be your everlasting light, and your God will be your splendor. |
| 2 | Psalm 27:1 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 3 | Psalm 84:11 | For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity. |
| 4 | Revelation 21:23 | And the city has no need of sun or moon to shine on it, because the glory of God illuminates the city, and the Lamb is its lamp. |
| 5 | Revelation 22:5 | There will be no more night in the city, and they will have no need for the light of a lamp or of the sun. For the Lord God will shine on them, and they will reign forever and ever. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — אֽוֹר, 'orgenerated
The Hebrew word אוֹר (or) means 'light' and includes both natural and spiritual illumination. It signifies happiness, prosperity, and divine guidance, indicating that God is the ultimate source of light.
In this verse, the Light of Israel represents God's presence and power, which will bring about judgment and purification. The context suggests that this light will consume the enemies of Israel, particularly Assyria.
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 main verb in this verse is הָיָ֤ה, it will become, which governs the description of the Light of Israel and its effects. The structure emphasizes the transformation and the resulting action of burning and consuming.
The sentence includes several clauses: the subject is the Light of Israel, with a series of prepositional phrases detailing its nature and purpose, culminating in the actions against Assyria's thorns and thistles.
Septuagint Backgroundgenerated
In the Septuagint, the word אוֹר is rendered as φῶς (phōs), which also means 'light.' This choice emphasizes the divine nature of the illumination being described.
The Greek translation maintains the metaphorical significance of light, highlighting its role in divine judgment and purification.
In plain words — the whole versegenerated
Isaiah 10:17 tells us that the Light of Israel will become a fire, representing God's power and judgment. In a single day, this fire will consume Assyria's thorns and thistles, symbolizing the destruction of their strength and might.
Frequently Asked Questionsgenerated
The Light of Israel represents God's divine presence and guidance, illuminating the path for His people and bringing judgment against their enemies.
This indicates that God's presence will not only guide but also purify and judge, consuming all that opposes Him, particularly the enemies of Israel.
The thorns and thistles symbolize the troublesome and harmful aspects of Assyria, representing their strength that will be consumed by God's judgment.
The phrase 'in a single day' emphasizes the suddenness and completeness of God's judgment against Assyria, demonstrating His power to act decisively.
Reflection Questionsgenerated
- How do I see God's light at work in my life, guiding me through challenges?
- What are some 'thorns and thistles' in my life that I need God's help to overcome?
- In what ways can I reflect the light of God to others around me?
- How can I prepare for God's judgment and purification in my own life?
The early church on this verse — how the Fathers read it
Ambrose of Milan cites this verse to illustrate the dual nature of the Holy Spirit as both light and fire, emphasizing the transformative power of God's presence.
And Isaiah shows that the Holy Spirit is not only light but also fire, saying, “And the light of Israel shall be for a fire.” So the prophets called him a burning fire,Early Church Fathers on Isaiah 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 10:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the light of Israel shall be for a fire,.... That is, the Lord, who is the light of his people; who enlightens them by his word and Spirit, and by his grace effectually calls them out of darkness
Read John Gill on Isaiah 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; The light of Israel ... shall burn ... his thorns - the
Read Robert Jamieson on Isaiah 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe light of Israel, that God who is and will be a comfortable light to his people, shall be for a fire to the Assyrians who shall have heat without light, as it is in hell. His thorns and briers; his vast army, which is no more able to resist God, than dry thorns and briers are to oppose the fire which is kindled among them.
Read Matthew Poole on Isaiah 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 10:17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;Ver. 17. And the light of Israel shall be for a fire.] To Israel he shall be a comfortable light - to their enemies a consuming fire, as Exodus 14:24. Ecce idem iustis et fidelibus suavis, impiis autem gravis. His thorns and his briers.] His army, which is so troublesome and vexatious to Israel. God will "go through them, he will burn them together." In one day,] i.e., In one night, being part of the natural day. So the Spanish Armada was quickly dispersed, which had been so many years in rigging and setting forward. Assyrios, quibus ut…
Read John Trapp on Isaiah 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) And the light of Israel shall be for a fire.—The Divine glory, which is as a consuming fire (Isaiah 27:4) to the enemies of Israel, is to Israel itself as the very light of life. The “briars and thorns” (we note the recurrence of the combination of Isa 9:18) are the host of the Assyrian army (comp. 2 Samuel 23:6; Ezekiel 2:6), as “the glory of his forest” in the next verse are the captains and princes. The emphatic “in one day” points to some great catastrophe, such as that which afterwards destroyed the army of Sennacherib.
Read Charles John Ellicott on Isaiah 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. And it shall burn and devour his thorns - "And he shall burn and consume his thorn."] The briers and thorns are the common people; the glory of his forest are the nobles and those of highest rank and importance. See Clarke on Isaiah 9:17, and compare Ezekiel 20:47. The fire of God's wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether; and the few that escape shall be looked upon as having escaped from the most imminent danger; "as a firebrand plucked out of the fire," Amos 4:11; ὡςδιαπυρος, so as by fire, 1 Corinthians 3:15; as a man when…
Read AdamClarke on Isaiah 10 →
CambridgeThe Cambridge Bible for Schools and Colleges16–19. The destruction of the Assyrian army is described under the two figures of sickness and a conflagration. There is a certain amount of confusion in the metaphors, and undoubtedly the style deteriorates at this point.
Read Cambridge on Isaiah 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd the light of Israel - That is, Yahweh. The word “light” here, אור 'ôr, is used also to denote a “fire,” or that which causes light and heat; see Ezekiel 5:2; Isaiah 44:16; Isaiah 47:14.
Read Albert Barnes on Isaiah 10 →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
And the Light of Israel will become a fire, and its Holy One a flame. In a single day it will burn and devour Assyria’s thorns and thistles.
The light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day.
And the Light of Israel will become a fire, and its Holy One a flame. In a single day it will burn and devour Assyria’s thorns and thistles.
The light of Israel will become a fire, their Holy One will become a flame; it will burn and consume the Assyrian king’s briers and his thorns in one day.
Tyndale line
And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
And the light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day.
And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day.
And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
And the light of Israel shalbe as a fire, and the Holy one thereof as a flame, and it shall burne, and deuoure his thornes and his briers in one day:
Strictly literal
and the light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his thorns and his briars in one day,
And the light of Israel hath been for a fire, And his Holy One for a flame, And it hath burned, and devoured his thorn And his brier in one day.
And the light of Israel has been for a fire, || And his Holy One for a flame, || And it has burned, and devoured his thorn || And his brier in one day.
And the light of Israel shall become a fire, and his Holy One a flame; and it shall burn and devour his thorns and his briers on one day.
The light of Israel will become a fire, and his Holy One a flame; it will burn and devour his thorns and briers in one day.
From the Latin
And the light of Israel shall be as a fire, and the Holy One thereof as a flame: and his thorns and his briers shall be set on fire, and shall be devoured in one day.
Simplified
Israel's light will become a fire, and his Holy One will become a flame. It will burn up his thorns and brambles in just one day.
And the light of Israel will be for a fire, and his Holy One for a flame: wasting and burning up his thorns in one day.
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, the Septuagint, and the Dead Sea Scrolls all agree on the wording of this verse, with the Septuagint providing a direct correspondence to the Hebrew text. The Dead Sea Scrolls confirm the integrity of the text, with minor variations that do not affect the overall meaning.
וְהָיָ֤ה אֽוֹר־ יִשְׂרָאֵל֙ לְאֵ֔שׁ וּקְדוֹשׁ֖וֹ לְלֶהָבָ֑ה וּבָעֲרָ֗ה וְאָֽכְלָ֛ה שִׁית֥וֹ וּשְׁמִיר֖וֹ בְּי֥וֹם אֶחָֽד׃
12 of the 12 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.
והיה אור ישראל לאש וקדוש׳ו ללהבה ובערה ואכלה שיתי׳ו ושמיר׳ו ביום אחד
12 words on the leather.
[והיה] אור ישראל [לאש] [וקדוש׳ו] [ללהבה] [ובערה] [ואכלה] [שית׳ו] [ושמיר׳ו] [ביום] [אחד]
2 words on the leather — 10 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 Isaiah 10:17
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs — Noun common · feminine singular constructHNcfsc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Conj | Adj | Suff — Conjunction · suffixHC/Aamsc/Sp3ms
The Hebrew word לֶהָבָה (*lehabah*) means 'flame' and can also refer to the 'tip' or 'head of a spear.' It is a feminine form of the related word לַ֫הַב (*lahav*). The entries consistently highlight these meanings without significant disagreement.
לֶהָבָה n.f. id. [לַ֫הַב]
flame, poet.
point, head of spear
base
H3852 לֶהָבָה id. [לַ֫הַב] . flame, poet.
. point, head of spear
3852 lehabah leh-aw-baw'
or lahebeth {lah-eh'-beth}; feminine of 3851, and meaning the
same:--flame(-ming), head (of a spear).
see HEBREW for 03851
לֶהָבָה (le.ha.vah) — flame.
1) flame
2) tip of weapon, point, head of spear
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
The Hebrew word בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
שַׁ֫יִת (shayith) refers to thorn-bushes or wild growth of weeds and briers, derived from a root meaning scrub or trash. The entries consistently describe it as a collective noun for thornbushes, indicating its use in contexts related to thorny vegetation.
שַׁ֫יִת n.[m.]coll. thorn-bushes
base
H7898 שַׁ֫יִת thorn-bushes
7898 shayith shah'-yith
from 7896; scrub or trash, i.e. wild growth of weeds or
briers (as if put on the field):--thorns.
see HEBREW for 07896
שַׁ֫יִת (sha.yit) — thornbush.
thorn bushes
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שָׁמִיר (shamir) refers to thorns, adamant, and flint. It is built from the root meaning of pricking, and can also denote a sharp stone or possibly a diamond. The entries collectively highlight its sharpness and toughness, with no significant disagreement among the lexicons.
שָׁמִיר n.m. thorn(s), adamant, flint
base
H8068 שָׁמִיר thorn(s), adamant, flint
8068 shamiyr shaw-meer'
from 8104 in the original sense of pricking; a thorn; also
(from its keenness for scratching) a gem, probably the
diamond:--adamant (stone), brier, diamond.
see HEBREW for 08104
שָׁמִיר (sha.mir) — thorn.
1) thorn(s), adamant, flint
1a) thorns, thorn-bushes
1b) adamant (as sharp)
1c) a sharp stone, flint
1c1) perhaps a diamond
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
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 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.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
