Isaiah 17:4 — Word Study
WLCוְהָיָה֙ בַּיּ֣וֹם הַה֔וּא יִדַּ֖ל כְּב֣וֹד יַעֲקֹ֑ב וּמִשְׁמַ֥ן בְּשָׂר֖וֹ יֵרָזֶֽה׃
BSAInhâyâh thathûwʼ dayyôwm [when God's judgment comes, at that future time] the splendorkâbôwd [glory, great honor] of JacobYaʻăqôb [Israel, the chosen people] will fadedâlal▸ [become thin, languish] and the fatmashmân [richness, abundance] of his bodybâsâr [flesh, physical form] will waste awayrâzâh▸ [become lean, starve]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָה֙ | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| בַּיּ֣וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֔וּא | that | Particle, pronoun |
| יִדַּ֖ל | it will become low | Verb, Qal, imperfect third person masculine singular |
| כְּב֣וֹד | [the] glory of | Noun common, masculine singular construct |
| יַעֲקֹ֑ב | Jacob | Noun proper masculine |
| וּמִשְׁמַ֥ן | and [the] fatness of | Conjunction, noun common masculine singular construct |
| בְּשָׂר֖וֹ | flesh its | Noun common masculine singular construct, suffix |
| יֵרָזֶֽה׃ | it will be made lean | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “In that day the splendor of Jacob will fade, and the fat of his body will waste away, |
| KJV | And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. |
| ASV | And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. |
| YLT | And it hath come to pass, in that day, Wax poor doth the honour of Jacob, And the fatness of his flesh doth wax lean. |
| WEB | “It will happen in that day that the glory of Jacob will be made thin, and the fatness of his flesh will become lean. |
| BBE | And it will be in that day that the glory of Jacob will be made small, and the strength of his body will become feeble. |
Where they part company is יִדַּל — see How Translations Differ.
One main verb governs the sentence, with two phrases providing additional detail about the fading glory and the timing.







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 17:4
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 — The Judgment on Israelgenerated
Isaiah 17:4 describes a day of reckoning for Israel, where the glory and abundance associated with Jacob will fade away. This passage reflects the consequences of turning away from God and serves as a warning of impending judgment. The surrounding verses elaborate on the fate of Ephraim and Damascus, emphasizing the loss of strength and dignity among the people of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 9:8–21 | The Lord has sent a message against Jacob, and it has fallen upon Israel. |
| 2 | Isaiah 10:4 | Nothing will remain but to crouch among the captives or fall among the slain. Despite all this, His anger is not turned away; His hand is still upraised. |
| 3 | Isaiah 10:16 | Therefore the Lord GOD of Hosts will send a wasting disease among Assyria’s stout warriors, and under his pomp will be kindled a fire like a burning flame. |
| 4 | Isaiah 24:13–16 | So will it be on the earth and among the nations, like a harvested olive tree, like a gleaning after a grape harvest. |
| 5 | Deuteronomy 32:15–27 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יִדַּל, yi.Dalgenerated
The verb יִדַּל (yi.Dal) is in the imperfect tense, indicating a future action. It conveys the idea of becoming low or diminishing, often associated with a sense of weakness or loss. In this context, it suggests that the glory of Jacob will not only fade but will also be actively reduced.
This verb is rooted in דָּלַל (dalal), which means to languish or hang low. The choice of this verb underscores the severity of the judgment being pronounced, as it implies a significant reduction in status and vitality.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse with the word fade, which is also used in the KJV and ASV, maintaining the meaning of diminishing glory.
Sentence Structuregenerated
The main verb of the verse is יִדַּל, it will become low, which governs the sentence's meaning. The structure includes a prepositional phrase indicating the time frame, followed by the subject and the descriptors of what will fade and waste away.
The sentence construction emphasizes the future aspect of the judgment, with the subject כְּב֣וֹד יַעֲקֹ֑ב (the glory of Jacob) positioned prominently to highlight the key focus of the prophecy.
Septuagint Backgroundgenerated
The Septuagint translates יִדַּל with the Greek term ἔκλειψις, which suggests a sense of disappearance or vanishing. This choice reflects a broader interpretation of the fading glory, emphasizing not just a reduction but an eventual absence.
The use of ἔκλειψις indicates a significant loss, aligning with the overall theme of judgment and decline present in the text.
In plain words — the whole versegenerated
Isaiah 17:4 tells us that in a future time, the glory of Jacob will fade, and the richness of his body will waste away. This verse serves as a warning about the consequences of turning away from God and the loss of honor and abundance that follows.
Frequently Asked Questionsgenerated
It signifies a loss of honor and status for Israel, indicating a time of judgment and decline.
Jacob represents the nation of Israel, the chosen people of God, whose fate is tied to their faithfulness.
It symbolizes abundance and prosperity, which will also diminish as a result of God's judgment.
It refers to a specific future time when God's judgment will be enacted, emphasizing the certainty of the prophecy.
Reflection Questionsgenerated
- How do I see the consequences of turning away from God in my own life or community?
- What does it mean for me to recognize the glory of God in my life, and how can I ensure it does not fade?
- In what ways can I seek to maintain abundance in my spiritual life?
- How can I prepare for the future times of challenge, as described in this verse?
The early church on this verse — how the Fathers read it
Early commentators like Eusebius and Jerome reflect on this verse to discuss the implications of Israel's glory and the remnant that will remain after judgment.
By this it is clearly promised that the glory of Israel and all her riches will be taken away, and only a few, who like the few berries on an olive branch can be counted easily, will be left. These are the ones who believe in the Lord.Early Church Fathers on Isaiah 17 →
And in that day, the glory of Jacob shall fade, and the fat of his flesh shall waste away. And it shall be like the gleaning of a harvest, what remains, and his arm shall gather the ears of grain,Early Church Fathers on Isaiah 17 →
And it shall come to pass in that day, the glory of Jacob shall be diminished, and his fatness shall wither away. When, he says, Damascus is captured, and the city ceases to exist, and such glory crowns it, as crowns Israel, that is,Early Church Fathers on Isaiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 17:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in that day it shall come to pass,.... It being much about the same time that both kingdoms were destroyed by the Assyrians: [that] the glory of Jacob shall be made thin; the same with Ephraim
Read John Gill on Isaiah 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
Read Robert Jamieson on Isaiah 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall be made thin; or, shall be emptied, as this word is rendered, .
Read Matthew Poole on Isaiah 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 17:4 And in that day it shall come to pass, [that] the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.Ver. 4. The glory of Jacob shall be made thin.] Their multitudes wherein they gloried shall be greatly impaired. And the fatness.] He shall be cast into a deadly consumption, know the consumption of a kingdom is poverty, and the death of it is loss of authority, saith Scultetus, wickedness being the root of its wretchedness, like as the causes of diseases are in the body itself.
Read John Trapp on Isaiah 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The glory of Jacob shall be made thin.—The word is the same as that rendered “impoverished” in Judges 6:8. “Jacob” stands as commonly in the prophets, like Israel, for the northern kingdom, and the words point, therefore, to the downfall, or, adopting the prophet’s figurative language, the emaciation, of that kingdom.
Read Charles John Ellicott on Isaiah 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. In that day] That is, says Kimchi, the time when the ten tribes of Israel, which were the glory of Jacob, should be carried into captivity.
Read AdamClarke on Isaiah 17 →
CambridgeThe Cambridge Bible for Schools and Colleges4–6. The fate of Ephraim, in three figures: wasting disease; the reaping of corn; the gathering of olives.
Read Cambridge on Isaiah 17 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe glory of Jacob - “Jacob” is used here to denote the kingdom of Israel, or Samaria. The word ‘glory’ here denotes dignity, power; that on which they relied, and of which they boasted.
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 that day the splendor of Jacob will fade, and the fat of his body will waste away,
“It will happen in that day that the glory of Jacob will be made thin, and the fatness of his flesh will become lean.
“In that day the splendor of Jacob will fade, and the fat of his body will waste away,
“At that time Jacob’s splendor will be greatly diminished, and he will become skin and bones.
Tyndale line
And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
And in that day it shall come to pass, that the glory of Jacob shall be diminished, and the fatness of his flesh shall become lean.
And in that day the glorie of Iaakob shall be impouerished, and the fatnes of his flesh shalbe made leane.
Strictly literal
And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall become lean.
And it hath come to pass, in that day, Wax poor doth the honour of Jacob, And the fatness of his flesh doth wax lean.
And it has come to pass in that day, || The glory of Jacob waxes poor, || And the fatness of his flesh waxes lean.
And it shall come to pass on that day, that the glory of Jacob shall vanish, and the fatness of his flesh shall become lean.
It will come about on that day that the glory of Jacob will become thin, and the fatness of his flesh will become lean.
From the Latin
And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall grow lean.
Simplified
At that time the glory of Jacob will fade away; he will lose his strength.
And it will be in that day that the glory of Jacob will be made small, and the strength of his body will become feeble.
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 Dead Sea Scrolls agree on the wording of this verse, confirming the prophecy's consistency across these ancient manuscripts. The Septuagint also matches the Hebrew closely, providing a unified witness to the message of impending judgment.
וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא יִדַּ֖ל כְּב֣וֹד יַעֲקֹ֑ב וּמִשְׁמַ֥ן בְּשָׂר֖וֹ יֵרָזֶֽה׃
9 of the 9 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 ביום ההוא ידל כבוד יעקוב ומשמן בשר׳ו ירזה
9 words on the leather.
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 17:4
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.
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
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 absoluteHRd/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.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
דָּלַל (dalal) is a Hebrew verb meaning to hang, be low, or languish. It conveys a sense of being slackened or feeble, often in a figurative context of distress or oppression. The word appears in various forms, including Qal and Niphal, indicating both active and passive states of being low or brought low.
[דָּלַל] vb. hang, be low, languish
Qal hang, ‘depend’
Niph. be brought low, laid low
base
H1809 [דָּלַל] hang, be low, languish
1809 dalal daw-lal'
a primitive root (compare 1802); to slacken or be feeble;
figuratively, to be oppressed:--bring low, dry up, be emptied,
be not equal, fail, be impoverished, be made thin.
see HEBREW for 01802
דָּלַל (da.lal) — to languish.
1) to hang, languish, hang down, be low
1a) (Qal)
1a1) to hang low
1a2) to be low
1a3) of distress (fig.)
1a4) to languish, look weakly (of eyes)
1b) (Niphal) to be brought low, be laid low
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — 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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
שָׁמָן (shaman) refers to fat and fatness, covering meanings from literal fat to figurative uses like a rich dish or fertile land. It can denote a stout or vigorous person and includes terms for fat pieces of food. The word appears in contexts such as Nehemiah 8:10.
[שָׁמָן] n.[m.] fat, fertile, place
base
[מִשְׁמָן] n.[m.] fatness
base
[מַשְׁמָן] n.[m.] fat piece, tid bit;—pl. Ne 8:10
ref
H4924a שָׁמָן fat, fertile, place H4924b מִשְׁמָן fatness H4924c מַשְׁמָן fat piece, tid bit
4924 mashman mash-mawn'
from 8080; fat, i.e. (literally and abstractly) fatness; but
usually (figuratively and concretely) a rich dish, a fertile
field, a robust man:--fat (one, -ness, -test, -test place).
see HEBREW for 08080
שָׁמָן (she.man) — fat.
fatness, fat, fertile place
מִשְׁמָן (mish.man) — fatness.
1a) stout, vigorous
1b) fertile spots or places
מַשְׁמָן (mash.man) — fat piece.
fat, fat piece, richly prepared food
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רָזָה (razah) is a Hebrew verb meaning to be or grow lean. It can refer to making something thin, either literally or figuratively, and has forms indicating both active (Qal) and passive (Niphal) states of becoming lean. The entries consistently emphasize the idea of emaciation or starvation.
רָזָה vb. be or grow lean
Qal appar. make lean
Niph. be made lean
base
H7329 רָזָה be or grow lean
7329 razah raw-zaw'
a primitive root; to emaciate, i.e. make (become) thin
(literally or figuratively):--famish, wax lean.
רָזָה (ra.zah) — to starve.
1) to be or become or grow lean
1a) (Qal) to make lean
1b) (Niphal) to be made lean
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
