Isaiah 17:14 — Word Study
WLCלְעֵ֥ת עֶ֙רֶב֙ וְהִנֵּ֣ה בַלָּהָ֔ה בְּטֶ֥רֶם בֹּ֖קֶר אֵינֶ֑נּוּ זֶ֚ה חֵ֣לֶק שׁוֹסֵ֔ינוּ וְגוֹרָ֖ל לְבֹזְזֵֽינוּ׃ ס
BSAIn the eveningʻereb [late, at eventide, sunset] there ishinnêh sudden terrorballâhâh [great, fear, dread, destruction] Beforeṭerem [prior to, at] morningbôqer [the break of day, dawn] they are no moreʼayin [completely, utterly, nothing, gone, not existing] Thiszeh [is] the portionchêleq [allotted, inherited, share, inheritance] of those who loot usshâçâh [violently, forcefully, plunder, spoil, despoil] and the lotgôwrâl [assigned, destined, fate, fortune] of those who plunder usbâzaz [rob, ravage, plunder]
| Greek | English | Parsing |
|---|---|---|
| לְעֵ֥ת | to a time of | Preposition, noun common both singular construct |
| עֶ֙רֶב֙ | evening | Noun common, masculine singular absolute |
| וְהִנֵּ֣ה | and there! | Conjunction, particle |
| בַלָּהָ֔ה | sudden terror | Noun common, feminine singular absolute |
| בְּטֶ֥רֶם | before | Preposition |
| בֹּ֖קֶר | morning | Noun common, masculine singular absolute |
| אֵינֶ֑נּוּ | there not [is] it | Noun common masculine singular construct, suffix |
| זֶ֚ה | this | Particle |
| חֵ֣לֶק | [will be] [the] portion of | Noun common, masculine singular construct |
| שׁוֹסֵ֔ינוּ | [those who] plunder us | Verb qal participle (active) masculine plural common, suffix |
| וְגוֹרָ֖ל | and [the] lot | Conjunction, noun common masculine singular absolute |
| לְבֹזְזֵֽינוּ׃ ס | of [those who] despoil us | Preposition, verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the evening, there is sudden terror! Before morning, they are no more! This is the portion of those who loot us and the lot of those who plunder us. |
| KJV | And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us. |
| ASV | At eventide, behold, terror; and before the morning they are not. This is the portion of them that despoil us, and the lot of them that rob us. |
| YLT | At even-time, lo, terror, before morning it is not, This [is] the portion of our spoilers, And the lot of our plunderers! |
| WEB | At evening, behold, terror! Before the morning, they are no more. This is the portion of those who plunder us, and the lot of those who rob us. |
| BBE | In the evening there is fear, and in the morning they are gone. This is the fate of those who take our goods, and the reward of those who violently take our property for themselves. |
Where they part company is בַלָּהָה — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate phrases that clarify the timing and subjects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
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 17:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Oppressorsgenerated
Isaiah 17:14 describes a sudden and terrifying fate that awaits those who oppress and plunder. The imagery of evening leading to a swift disappearance before morning emphasizes the fleeting nature of their power and the certainty of their downfall. This passage serves as a warning to those who exploit others, echoing themes found throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:28–32 | Assyria has entered Aiath and passed through Migron, storing their supplies at Michmash. |
| 2 | 2 Kings 19:3–35 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
| 3 | Psalm 37:36 | yet he passed away and was no more; though I searched, he could not be found. |
| 4 | Isaiah 33:1 | Woe to you, O destroyer never destroyed, O traitor never betrayed! When you have finished destroying, you will be destroyed. When you have finished betraying, you will be betrayed. |
| 5 | Judges 5:31 | So may all your enemies perish, O LORD! But may those who love You shine like the sun at its brightest.” And the land had rest for forty years. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — בַלָּהָה, va.la.Hahgenerated
The word בַלָּהָה (ballahah) means terror or destruction. It is used to convey a sense of sudden fear and calamity, often associated with disastrous events. The parsing indicates it is a feminine singular noun, emphasizing the severity of the terror it describes.
This word is employed in contexts where alarm and dread are prevalent, highlighting the catastrophic consequences faced by the oppressors. Its usage in this verse underscores the immediate and overwhelming nature of the terror that will come upon those who loot.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the rendering of בַלָּהָה as sudden terror.
Sentence Structuregenerated
The verse consists of multiple clauses, with the finite verb אֵינֶ֑נּוּ (there is not) serving as the central action. The structure includes prepositional phrases and noun phrases that elaborate on the timing and the subjects involved in the plundering.
The arrangement of the clauses emphasizes the swift transition from evening to morning, illustrating the immediacy of the judgment that awaits the oppressors.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בַלָּהָה is rendered as πένθος (penthos), meaning grief or sorrow. This choice reflects a slight widening of the concept, focusing on the emotional turmoil accompanying the terror.
The translation captures the essence of the Hebrew term while also highlighting the broader implications of sorrow and loss that accompany sudden destruction.
In plain words — the whole versegenerated
Isaiah 17:14 warns that in the evening, sudden terror will come, and before morning, those who oppress will be gone. This verse highlights the fate of those who loot and plunder, emphasizing the swift and certain judgment they will face.
Frequently Asked Questionsgenerated
The sudden terror signifies the impending judgment and destruction that will befall those who oppress and plunder others.
The imagery illustrates the rapid transition from darkness to light, symbolizing how quickly the fate of the oppressors will change from power to nothingness.
This verse teaches that justice will ultimately prevail, and those who exploit others will face swift consequences for their actions.
This verse connects to broader biblical themes of divine justice and retribution found throughout the prophetic writings, emphasizing God's commitment to defending the oppressed.
Reflection Questionsgenerated
- In what ways do I see injustice in the world today, and how can I respond to it?
- How can I ensure that I am not contributing to the oppression of others in my actions?
- What does this passage teach me about the nature of God's justice?
- How can I find hope in the promise that God will ultimately bring about justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 17:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd behold at eveningtide trouble,.... Or terror (a) and consternation; which some understand of that which was in the Assyrian army, when the Angel of the Lord destroyed it, taking "evening for
Read John Gill on Isaiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
Read Robert Jamieson on Isaiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBehold at evening-tide trouble; and before the morning he is not: at even there is a great terror and consternation among God’ s people, for fear of their enemies; and ere the morning cometh, their enemies are cut off by the hand of God. This was literally and eminently fulfilled in the destruction of Sennacherib’ s army before Jerusalem. Although the words may be more generally understood of any great and sudden change, and unexpected deliverance, granted to God’ s people, when their enemies were ready to devour them. And this place may be compared with that in , Weeping may endure for a night, but joy cometh in the morning. This is the portion of them that spoil us, and the lot of them…
Read Matthew Poole on Isaiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 17:14 And behold at eveningtide trouble; [and] before the morning he [is] not. This [is] the portion of them that spoil us, and the lot of them that rob us.Ver. 14. And behold at eventide trouble.] Or, Terror - sc., within Jerusalem, besieged by Sennacherib’ s forces. But this mourning lasted but till morning. The time of affliction is ordinarily short; a day, or night; a piece of a night, as here; a "moment"; "a small moment." Or if longer, yet (1.) There are some breathing time between; (2.) There is much good got by it; (3.) It is nothing to eternity. Before morning he is not.] He and his forces are all gone. The wicked, saith Oecolampadius here, at the eventide of their death…
Read John Trapp on Isaiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) And behold at eveningtide trouble.—The words, though spoken in general terms, received a special fulfilment in the destruction of Sennacherib’s army (Isaiah 37:36). Possibly the parallelism they present to Isaiah 17:11 may have led to the insertion of the oracle in this place.
Read Charles John Ellicott on Isaiah 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. He is not - "He is no more."] For איננו einennu ten MSS. of Dr. Kennicott's, (three ancient,) ten of De Rossi's, and two editions, and the Septuagint, Syriac, Chaldee, Vulgate, and Arabic, have ואיננו veeinenno. This particle, authenticated by so many good vouchers, restores the sentence to its true poetical form, implying a repetition of some part of the parallel line preceding, thus: - "At the season of evening, behold terror! Before the morning, and [behold] he is no more!" That spoil us] For שוסינו shoseynu, them that spoil us, fifteen MSS., one edition, and the Syriac have שוסנו shosenu, him that spoileth us. And for לבזזינו lebozezeynu, them that rob us, six MSS. and the…
Read AdamClarke on Isaiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges14. The destruction of the Assyrian shall be accomplished between evening and daybreak. The expression denotes a very short space of time, as in Psalms 30:5; Job 27:19; but the destruction of Sennacherib’s army took place literally in the night (ch. Isaiah 37:36). And behold … he is not] Render: At eventime, behold terror! before morning, it (the tumult) is gone!them that spoil us, &c.] the Assyrians; cf. ch. Isaiah 10:6; Isaiah 10:13.
Read Cambridge on Isaiah 17 →Albert Barnes1798–1870Barnes' Notes on the BibleAt evening-tide trouble - In the time of evening - that is, in the night. Before the morning he is not - That is, he is destroyed.
Read Albert Barnes on Isaiah 17 →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
In the evening, there is sudden terror! Before morning, they are no more! This is the portion of those who loot us and the lot of those who plunder us.
At evening, behold, terror! Before the morning, they are no more. This is the portion of those who plunder us, and the lot of those who rob us.
In the evening, there is sudden terror! Before morning, they are no more! This is the portion of those who loot us and the lot of those who plunder us.
In the evening there is sudden terror; by morning they vanish. This is the fate of those who try to plunder us, the destiny of those who try to loot us!
Tyndale line
And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
At eventide, behold, terror; and before the morning they are not. This is the portion of them that despoil us, and the lot of them that rob us.
At eventide behold terror; and before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us.
And behold at the time of evening trouble; and before the morning he is not. This is the portion of them that ravage us, and the lot of them that rob us.
And loe, in the euening there is trouble: but afore the morning it is gone. This is the portion of them that spoyle vs, and the lot of them that robbe vs.
Strictly literal
behold, at eventide, trouble; before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us.
At even-time, lo, terror, before morning it is not, This [is] the portion of our spoilers, And the lot of our plunderers!
At evening, behold, terror, before morning it is not, || This [is] the portion of our spoilers, || And the lot of our plunderers!
At eveningtide, behold, there is trouble; before yet it is morning it is no more. This is the portion of our spoilers, and the lot of those that plunder us.
In the evening, see, terror! Before the morning they will be gone! This is the portion of those who loot us, the lot of those who rob us.
From the Latin
In the time of the evening, behold there shall be trouble: the morning shall come, and he shall not be: this is the portion of them that have wasted us, and the lot of them that spoiled us.
Simplified
Sudden terror comes in the evening! By morning, they're gone! This is what happens to those who loot us, the fate of those who plunder us.
In the evening there is fear, and in the morning they are gone. This is the fate of those who take our goods, and the reward of those who violently take our property for themselves.
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 aligns closely with the Septuagint and the Dead Sea Scrolls, with all witnesses confirming the core message of sudden terror and judgment against oppressors. Variations in the scrolls involve minor restorations, but the essential content remains consistent.
לְעֵ֥ת עֶ֙רֶב֙ וְהִנֵּ֣ה בַלָּהָ֔ה בְּטֶ֥רֶם בֹּ֖קֶר אֵינֶ֑נּוּ זֶ֚ה חֵ֣לֶק שׁוֹסֵ֔ינוּ וְגוֹרָ֖ל לְבֹזְזֵֽינוּ׃ ס
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.
לעת ערב והנה בלהה בטרמ בקר ואינ׳נו זה חלק שוסי׳נו וגורל לבוזזי׳נו
12 words on the leather.
[לעת] [ערב] [והנה] [בלהה] [בטרם] בקר ואינ׳נו זה חלק [שוסי׳נו] [וגורל] [לבזזי׳נו]
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
[לעת] [ערב] [והנה] בלהה בטרם [בקר] [אינ׳נו] [זה] [חלק] [שוסי׳נו] [וגורל] [לבזזי׳נו]
1 word on the leather — 1 partly restored, 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 17:14
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.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
HR/Ncbsc — Preposition · noun common both singular constructHR/Ncbsc
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…
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
N-ms — Noun common · masculine singular absoluteHNcmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
בַּלָּהָה (ballahah) refers to concepts of terror, calamity, and destruction. It is derived from a root meaning alarm and primarily denotes dreadful events or troubles. The entries consistently emphasize its association with fear and disastrous occurrences, without notable disagreements among the lexicons.
בַּלָּהָה n.f. terror, dreadful event, calamity, destruction
only pl. terrors
calamity
base
H1091 בַּלָּהָה terror, dreadful event, calamity, destruction
1091 ballahah bal-law-haw'
from 1089; alarm; hence, destruction:--terror, trouble.
see HEBREW for 01089
בַּלָּהָה (bal.la.hah) — terror.
terror, destruction, calamity, dreadful event
N-fs — Noun common · feminine singular absoluteHNcfsa
טֶ֫רֶם (terem) is an adverb meaning 'not yet' or 'before.' It is derived from an unused root that suggests interruption or suspension. This word appears in the Old Testament only once, in Ruth 3:14, where it conveys a sense of time prior to an event.
טֶ֫רֶם 54, once (Ru 3:14 Kt) טְרוֹם, adv. of time not yet, ere, before that
base
H2962 טֶ֫רֶם, once טְרוֹם adv. of time not yet, ere, before, that
2962 terem teh'-rem
from an unused root apparently meaning to interrupt or
suspend; properly, non-occurrence; used adverbially, not yet
or before:--before, ere, not yet.
טֶ֫רֶם (te.rem) — before.
before, not yet, before that
Prep | Adv — PrepositionHR/Acbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word שָׁסָה (*shacah*) means to plunder or spoil. It is a primitive root used in various forms, primarily in the Qal and Poel stems, indicating actions of plundering or taking spoil. The entries highlight its usage in contexts related to destruction and robbery, with a specific reference to Isaiah 10:13.
[שָׁסָה] vb. spoil, plunder
Qal they plunder for themselves
Pō‛. = Qal
base
H8154 [שָׁסָה] spoil, plunder
8154 shacah shaw-saw'
or shasah (Isa. 10:13) {shaw-saw'}; a primitive root; to
plunder:--destroyer, rob, spoil(-er).
שָׁסָה (sha.sah) — to plunder.
1) to spoil, plunder, take spoil
1a) (Qal)
1a1) to plunder
1a2) plunderers (participle)
1b) (Poel) to plunder
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
גּוֹרָל (goral) refers to a 'lot' or 'portion,' often associated with decision-making through casting pebbles. It encompasses the idea of something assigned or apportioned, including land division and duties. The term can also imply recompense or retribution. The entries indicate that it is derived from a root meaning 'to be rough,' suggesting its connection to the physical stones used in the practice.
גּוֹרָל 77 n.m. & f. lot
lot for dividing land
lot for assigning to service, duty or punishment
thing assigned, apportioned, allotted
portion = recompence, retribution
base
H1486 גּוֹרָל lot
1486 gowral go-rawl'
or (shortened) goral {go-ral'}; from an unused root meaning
to be rough (as stone); properly, a pebble, i.e. a lot (small
stones being used for that purpose); figuratively, a portion
or destiny (as if determined by lot):--lot.
גּוֹרָל (go.ral) — allotted.
1) lot
1a) lot-pebbles used for systematically making decisions
2) portion
2a) lot, portion (thing assigned by casting lots)
2b) recompense, retribution
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Lot
(Heb. goral, a “pebble”), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of…
(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for…
The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31 12:4-6 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and…
Lotan, wrapt up; hidden; covered; myrrh; rosin
בָּזַז (bazaz) is a primitive root meaning to plunder or spoil. It covers actions like robbing, seizing, and being taken as spoil, with forms in Qal (to spoil), Niphal (to be plundered), and Pual (to be taken as spoil). The entries consistently emphasize its focus on acts of taking or seizing by force.
בָּזַז vb. spoil, plunder
Qal spoil
Niph. be spoiled, plundered
Pu. be taken as spoil
base
H962 בָּזַז spoil, plunder
962 bazaz baw-zaz'
a primitive root; to plunder:--catch, gather, (take) for a
prey, rob(-ber), spoil, take (away, spoil), X utterly.
בָּזַז (ba.zaz) — to plunder.
1) to spoil, plunder, prey upon, seize
1a) (Qal) to spoil, plunder, despoil
1b) (Niphal) to be spoiled, plundered
1c) (Pual) to be taken as spoil
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we