Isaiah 27:8 — Word Study
WLCבְּסַּאסְּאָ֖ה בְּשַׁלְחָ֣הּ תְּרִיבֶ֑נָּה הָגָ֛ה בְּרוּח֥וֹ הַקָּשָׁ֖ה בְּי֥וֹם קָדִֽים׃
BSABy warfareçaʼçᵉʼâh△ [or exile, banishment] and exileshâlach [removal from the land, forced departure] You contended with herrîyb▸ [argued, strived with] and removed herhâgâh■ [drove away, expelled] with a fierceqâsheh [rough, severe] windrûwach as on the dayyôwm [a period of time, an era] the east wind [blows]qâdîym [direction, location, spirit, breath, sweeps, strikes]
| Greek | English | Parsing |
|---|---|---|
| בְּסַּאסְּאָ֖ה | by startling | Preposition, verb piel infinitive construct common |
| בְּשַׁלְחָ֣הּ | by sending away it | Preposition, verb piel infinitive construct common, suffix |
| תְּרִיבֶ֑נָּה | you will conduct a case with it | Verb qal imperfect second person masculine singular, suffix |
| הָגָ֛ה | he drove out | Verb, Qal, perfect third person masculine singular |
| בְּרוּח֥וֹ | by wind his | Preposition, noun common feminine singular construct, suffix |
| הַקָּשָׁ֖ה | fierce | Particle |
| בְּי֥וֹם | in [the] day of | Preposition, noun common masculine singular construct |
| קָדִֽים׃ | [the] east wind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By warfare and exile You contended with her and removed her with a fierce wind, as on the day the east wind blows. |
| KJV | In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. |
| ASV | In measure, when thou sendest them away, thou dost contend with them; he hath removed them with his rough blast in the day of the east wind. |
| YLT | In measure, in sending it forth, thou strivest with it, He hath taken away by His sharp wind, In the day of an east wind, |
| WEB | In measure, when you send them away, you contend with them. He has removed them with his rough blast in the day of the east wind. |
| BBE | Your anger against her has been made clear by driving her away; he has taken her away with his storm-wind in the day of his east wind. |
The translations agree on the core meaning of תְּרִיבֶ֑נָּה as contended.
The main clause focuses on God's action, with subordinate phrases providing context on how and when this action takes place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָגָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 27:8
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 — God's Contention with Israelgenerated
Isaiah 27:8 describes how God contended with Israel through warfare and exile, illustrating the severity of His actions against her. This verse reflects a broader theme of judgment and restoration found throughout the book of Isaiah, where God addresses the consequences of Israel's unfaithfulness and the hope for eventual redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 57:16 | For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made. |
| 2 | Job 23:6 | Would He contend with me in His great power? No, He would certainly take note of me. |
| 3 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 4 | Psalm 38:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 5 | Psalm 103:14 | For He knows our frame; He is mindful that we are dust. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — תְּרִיבֶ֑נָּה, te.ri.Ve.nahgenerated
The word תְּרִיבֶ֑נָּה (te.ri.Ve.nah) is a verb in the qal imperfect form, indicating an ongoing action of contention or argument. It conveys the idea of striving or engaging in a dispute, often in a legal context, which aligns with the theme of God's judgment against Israel.
In this verse, it emphasizes God's active role in contending with Israel, suggesting a serious and confrontational relationship. The use of this verb highlights the intensity of the situation as God engages with His people, reflecting both His justice and His desire for reconciliation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of תְּרִיבֶ֑נָּה as contended, with the BSB, KJV, ASV, YLT, WEB, and BBE all using similar phrasing.
Sentence Structuregenerated
The verse is structured around a series of phrases, with the main action centered on the verb תְּרִיבֶ֑נָּה (you will contend). It is followed by prepositional phrases that elaborate on the means of contention — warfare and exile — and the manner of removal, emphasizing the fierce wind.
Hebrew syntax places the verb at the center, indicating the primary action, while the surrounding phrases provide context and detail, illustrating the severity of God's actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word רוּחַ is rendered as πνεύματι (pneumati), meaning 'spirit' or 'wind'. This choice reflects a broader interpretation, suggesting not only a physical wind but also a spiritual force at work in God's actions.
This translation indicates a possible emphasis on the divine nature of the wind as a tool of God's judgment, aligning with the themes of power and authority found throughout the Old Testament.
In plain words — the whole versegenerated
Isaiah 27:8 describes how God contended with Israel through warfare and exile, emphasizing His power and the severity of the situation. The verse illustrates God's active involvement in the struggles of His people, highlighting the consequences of their actions.
Frequently Asked Questionsgenerated
It means that God actively engaged with Israel regarding their unfaithfulness, using warfare and exile as means of judgment and correction.
The fierce wind symbolizes the severity of God's actions and the intensity of the judgment being enacted upon Israel.
This verse reflects the themes of judgment and restoration found throughout Isaiah, illustrating God's desire for His people to return to Him despite their failings.
We learn about God's justice and His desire for reconciliation with His people, emphasizing the importance of faithfulness and obedience.
Reflection Questionsgenerated
- In what ways have I seen God's hand in difficult situations in my life?
- How can I better understand God's actions in my own struggles?
- What does it mean for me to contend with God in prayer or in my faith?
- How can I recognize the 'fierce winds' in my life as opportunities for growth?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights God's judgment and the consequences for Jerusalem, as seen in the writings of Jerome.
When it has measured out against the measure, you shall judge it. LXX: He will send them out, quarreling and reproaching. According to the Hebrew sense here: As Jerusalem has done, so she will receive,Early Church Fathers on Isaiah 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 27:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn measure, when it shooteth forth, thou wilt debate with it,.... Or, "when he sendeth it forth" (x); when God sends forth an affliction on his people, or gives it a commission to them, as all are
Read John Gill on Isaiah 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
Read Robert Jamieson on Isaiah 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn measure; with moderation, in certain proportions which God meteth out and fitteth to their strength. When it shooteth forth; when the vine shooteth forth its luxuriant branches, he, like the vine-dresser, cutteth them off, but so as not to spoil or destroy the vine. Or, as divers interpreters render it, and the word properly and frequently signifies, in or by casting, or dismissing, or sending her or it out; or, when thou dost cast or send her out, to wit, out of her own land, in which she was planted, into captivity. He alludes to a man that divorceth his wife, which is expressed by this word; but withal intimates that this shall not be peremptory and perpetual, as other divorces were.…
Read Matthew Poole on Isaiah 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 27:8 In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.Ver. 8. In measure.] Heb., Modio i.e., exigua mensura, in a small measure (by peck peck), and as his people are able to bear; ad emendationem, non ad internecionem. When it shooteth forth.] Or, In the branches; not at the root, as God smiteth at a wicked man, resolving to have him down. See here his different dealing with his own and others. Upon his children he doth but sprinkle a parcel of his wrath, some few sparks of his displeasure, but the wicked he utterly consumeth and burneth up with the fire of his indignation. Thou wilt debate with it.] Deiudicabis, will…
Read John Trapp on Isaiah 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) In measure . . .—Literally, with the force of iteration, with measure and measure. The verse continues the thought of the preceding. The word for “measure” is strictly definite: the seah, or third part of an ephah (comp. Isaiah 5:10), and therefore used as proverbial for its smallness, to express the extreme moderation of God’s chastisements. When it shooteth forth, thou wilt debate With it.—Better, When thou didst put her away, thou didst plead with her. The prophet falls back upon the thought of Hosea 1-3, that Israel was the adulterous wife to whom Jehovah had given, as it were, a bill of divorcement, but against whom He did not carry the pleadings to the furthest point that the…
Read Charles John Ellicott on Isaiah 27 →CambridgeThe Cambridge Bible for Schools and Colleges8. A very difficult verse. The first word in the Hebr. is supposed to be a contracted reduplication of ṣ ?ìâh (the third part of an ephah); hence “by seah and seah” = “in exact measure,” “dealing out punishment in carefully adjusted quantities” (Cheyne and Kay). But this cannot be right. A better, though still precarious, sense is reached by the help of a word (sa’sa’a) which the Arabs use in driving animals. The first half of the verse would thus read: By driving her forth, by sending her away, thou contendest with her (i.e. Israel). The allusion is to the Exile, and perhaps the figure may be that of a divorced wife. The last clause reads: he hath removed (her) with his rough blast in a…
Read Cambridge on Isaiah 27 →Albert Barnes1798–1870Barnes' Notes on the BibleIn measure ... - This verse in our translation is exceedingly obscure, and indeed almost unintelligible. Nor is it much more intelligible in Lowth, or in Noyes; in the Vulgate, or the Septuagint.
Read Albert Barnes on Isaiah 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7, 8. Him — That is, Israel. The question, in form, calls for a negative answer. Not to the degree God has punished his enemies has he punished Israel. He has punished in measure, only moderately.
Read Daniel Denison Whedon on Isaiah 27 →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
By warfare and exile You contended with her and removed her with a fierce wind, as on the day the east wind blows.
In measure, when you send them away, you contend with them. He has removed them with his rough blast in the day of the east wind.
By warfare and exile You contended with her and removed her with a fierce wind, as on the day the east wind blows.
When you summon her for divorce, you prosecute her; he drives her away with his strong wind in the day of the east wind.
Tyndale line
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
In measure, when thou sendest them away, thou dost contend with them; he hath removed them with his rough blast in the day of the east wind.
In measure, when thou sendest her away, thou dost contend with her; he hath removed her with his rough blast in the day of the east wind.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
In measure in the branches thereof wilt thou contende with it, when he bloweth with his rough winde in the day of the East winde.
Strictly literal
In measure, when sending her away, didst thou contend with her: he hath taken [her] away with his rough wind in the day of the east wind.
In measure, in sending it forth, thou strivest with it, He hath taken away by His sharp wind, In the day of an east wind,
In measure, in sending it forth, you strive with it, || He has taken away by His sharp wind, || In the day of an east wind,
In measure, by driving him forth, thou strivest with him: he removed him with his violent storm on the day of the east wind.
In exact measure you have contended, sending Jacob and Israel away; he drove them away with his fierce breath in the day of the east wind.
From the Latin
In measure against measure, when it shall be cast off, thou shalt judge it. He hath meditated with his severe spirit in the day of heat.
Simplified
You dealt with them by sending them into exile, by banishing them. He drove them away with his powerful force, like when the east wind blows.
Your anger against her has been made clear by driving her away; he has taken her away with his storm-wind in the day of his east wind.
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 — 1Qisaa agree closely, with all key words matching. The 4Q60 scroll shows some restoration, but the core phrases are consistent with the MT, indicating no significant variation in this verse.
בְּסַּאסְּאָ֖ה בְּשַׁלְחָ֣הּ תְּרִיבֶ֑נָּה הָגָ֛ה בְּרוּח֥וֹ הַקָּשָׁ֖ה בְּי֥וֹם קָדִֽים׃
2 of the 8 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.
בסאסא׳ה בשלח׳ה תריב׳נה הגה ברוח׳ו הקשה ביום קדים
8 words on the leather.
[בסאסא׳ה] בשלח׳ה [תריב׳נה] [הגה] [ברוח׳ו] [הקשה] [ביום] [קדים]
nothing on the leather here — 1 partly restored, 7 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 27:8
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.
סֵאסֵא (sas.se.ah) is a verb in the Pilpel form meaning to drive away. The entries indicate it relates to the concept of measurement or moderation, as seen in the context of Isaiah 27:8, where it is used to describe driving something away.
[סֵאסֵא] vb. Pilpēl, whence Is 27:8 = by driving her (it) away
ref
H5432 [סֵאסֵא] Pilpēl, whence = by driving her (it) away
5432 ca'c'ah sah-seh-aw'
for 5429; measurement, i.e. moderation:--measure.
see HEBREW for 05429
סֵאסֵא (sas.se.ah) — to drive away.
(Pilpel) to drive away
Prep | V-l-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp3fs
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3fs
הָגָה (hagah) is a primitive root meaning to remove or drive out. The entries consistently emphasize this notion of removal, with no significant disagreement among lexicons.
הָגָה vb. remove
base
H1898 הָגָה remove
1898 hagah haw-gaw'
a primitive root; to remove:--stay, stay away.
הָגָה (ha.gah) — to remove.
(Qal) to remove, drive out
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
קָשֶׁה (qasheh) means hard or severe, with applications ranging from physical hardness to emotional severity. It can describe someone as obstinate or cruel, and it is used in contexts like difficult situations or intense emotions. The entries indicate a range of meanings including rigorous and stiff-necked, but do not present any significant disagreement.
קָשֶׁה adj. hard, severe
base
H7186 קָשֶׁה hard, severe
7186 qasheh kaw-sheh'
from 7185; severe (in various applications):--churlish,
cruel, grievous, hard((-hearted), thing), heavy, + impudent,
obstinate, prevailed, rough(-ly), sore, sorrowful,
stiff((necked)), stubborn, + in trouble.
see HEBREW for 07185
קָשֶׁה (qa.sheh) — severe.
1) hard, cruel, severe, obstinate
1a) hard, difficult
1b) severe
1c) fierce, intense, vehement
1d) stubborn, stiff of neck, stiff-necked
1e) rigorous (of battle)
Art | Adj — ParticleHTd/Aafsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קָדִים (qadiym) refers to the direction east and also denotes an east wind. It is derived from another Hebrew root, indicating its connection to the concept of the front or fore part. The entries consistently emphasize its geographical and meteorological meanings.
קָדִים 69 n.m. East, east wind
base
H6921 קָדִים East, east wind
6921 qadiym kaw-deem'
or qadim {kaw-deem'}; from 6923; the fore or front part;
hence (by orientation) the East (often adverbially, eastward,
for brevity the east wind):--east(-ward, wind).
see HEBREW for 06923
קָדִים (qa.dim) — east.
1) east, east wind
1a) east (of direction)
1b) east wind
N-ms — Noun common · masculine singular absoluteHNcmsa
See WIND.
East wind
The wind coming from the east (Job 27:21; Isa. 27:8, etc.). Blight caused by this wind, “thin ears” (Gen. 41:6); the withered “gourd” (Jonah 4: 8). It was the cause and also the emblem of evil (Ezek. 17:10; 19:12; Hos. 13:15). In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.
See WIND.
→ See WIND