Isaiah 28:5 — Word Study
WLCבַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ יְהוָ֣ה צְבָא֔וֹת לַעֲטֶ֣רֶת צְבִ֔י וְלִצְפִירַ֖ת תִּפְאָרָ֑ה לִשְׁאָ֖ר עַמּֽוֹ׃
BSAOn thathûwʼ dayyôwm [in the future, at a specific time] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [armies, heavenly forces] will behâyâh▸ a crownʻăṭârâh [royal honor] of glorytsᵉbîy [beauty, splendor] a diademtsᵉphîyrâh [royal crown] of splendortiphʼârâh [beauty, glory] to the remnantshᵉʼâr [surviving ones, those left behind] of His peopleʻam [nation, community]
| Greek | English | Parsing |
|---|---|---|
| בַּיּ֣וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֗וּא | that | Particle, pronoun |
| יִֽהְיֶה֙ | he will become | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֔וֹת | of hosts | Noun common, feminine plural absolute |
| לַעֲטֶ֣רֶת | a crown of | Preposition, noun common feminine singular construct |
| צְבִ֔י | beauty | Noun common, masculine singular absolute |
| וְלִצְפִירַ֖ת | and a diadem of | Conjunction, preposition, noun common feminine singular construct |
| תִּפְאָרָ֑ה | splendor | Noun common, feminine singular absolute |
| לִשְׁאָ֖ר | for [the] remnant of | Preposition, noun common masculine singular construct |
| עַמּֽוֹ׃ | people his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On that day the LORD of Hosts will be a crown of glory, a diadem of splendor to the remnant of His people, |
| KJV | ¶ In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, |
| ASV | In that day will Jehovah of hosts become a crown of glory, and a diadem of beauty, unto the residue of his people; |
| YLT | In that day is Jehovah of Hosts For a crown of beauty, and for a diadem of glory, To the remnant of His people. |
| WEB | In that day, Yahweh of Armies will become a crown of glory and a diadem of beauty to the residue of his people, |
| BBE | In that day will the Lord of armies be a crown of glory, and a fair ornament, to the rest of his people; |
The translations agree on the essential meaning, emphasizing the LORD's role as a source of glory and beauty for His people.
The main clause introduces the subject and action, while the subordinate phrases elaborate on the attributes and recipients of the LORD's promise.
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 28:5
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 Promise of Glory for the Remnantgenerated
Isaiah 28:5 speaks of a future time when the LORD of Hosts will provide honor and beauty to the remnant of His people. This promise comes in the context of judgment and restoration, where the faithful few are assured of God's presence and provision. The surrounding verses highlight the contrast between the fading glory of the proud and the enduring splendor bestowed upon those who remain loyal to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:16 | You will winnow them, and a wind will carry them away; a gale will scatter them. But you will rejoice in the LORD; you will glory in the Holy One of Israel. |
| 2 | Isaiah 45:25 | In the LORD all descendants of Israel will be justified and will exult. |
| 3 | Isaiah 60:1–3 | Arise, shine, for your light has come, and the glory of the LORD rises upon you. |
| 4 | Isaiah 62:3 | You will be a crown of glory in the hand of the LORD, a royal diadem in the palm of your God. |
| 5 | Jeremiah 9:23–24 | This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יִֽהְיֶה֙, yih.Yehgenerated
The verb יִֽהְיֶה (yih.Yeh) is in the imperfect tense, indicating an action that will take place in the future. It conveys the idea of becoming or coming into existence, emphasizing that the LORD will manifest His glory and honor at a specific time.
This word is fundamental in Hebrew narrative, often marking significant events or changes. In this context, it signifies the LORD's commitment to His people, assuring them of His presence and favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses will be for יִֽהְיֶה, which is consistent across translations like the KJV, ASV, and YLT.
Sentence Structuregenerated
The finite verb יִֽהְיֶה֙ (he will become) governs the whole sentence, indicating what the LORD will be on that future day. The structure includes multiple noun phrases that describe the attributes of the LORD's promise: a crown of glory and a diadem of splendor.
The Hebrew word order places emphasis on the LORD's actions and attributes, highlighting His role as the provider of honor and beauty for His remnant.
Septuagint Backgroundgenerated
The Septuagint translates יִֽהְיֶה֙ as ἔσται (estai), meaning 'will be.' This choice maintains the future aspect of the promise, aligning with the Hebrew intent.
The Greek term emphasizes the certainty of the LORD's future provision for His people, reinforcing the message of hope found in the original Hebrew.
In plain words — the whole versegenerated
Isaiah 28:5 promises that on a future day, the LORD of Hosts will be a source of glory and beauty for the remnant of His people. This assurance comes amidst a message of judgment and restoration, highlighting God's commitment to those who remain faithful.
Frequently Asked Questionsgenerated
It signifies that the LORD will bestow honor and beauty upon His people, symbolizing His favor and presence among them.
The remnant represents those faithful individuals who remain true to God despite challenges and judgment faced by the larger community.
This verse highlights the contrast between judgment on the unfaithful and the restoration and honor promised to the faithful remnant.
Crowns and diadems symbolize royalty, honor, and divine favor, indicating the special status of the remnant before God.
Reflection Questionsgenerated
- In what ways have I experienced God's glory in my life?
- How can I remain faithful like the remnant mentioned in this verse?
- What does it mean for God to be a source of beauty and honor in my life?
- How can I encourage others to see the glory of the LORD in their lives?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome and Cyril of Alexandria referenced this verse to discuss God's promise to the remnant of His people, emphasizing themes of glory and restoration.
On that day, the Lord of hosts will be a crown of glory and a diadem of rejoicing to the remnant of his people, and a spirit of judgment to the one who sits in judgment, and strength to those who turn back the battle at the gate.Early Church Fathers on Isaiah 28 →
The prophet expounds on the destiny of those in Israel who believed in Christ, because Israel did not perish completely, as the remnant of Israel was saved, according to the prophecy.Early Church Fathers on Isaiah 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn that day shall the Lord of hosts be for a crown of glory,.... Or, "glorious crown" (p); surrounding, adorning, and protecting his people; granting them his presence; giving them his grace, and
Read John Gill on Isaiah 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, -The prophet now turns to Judah, a gracious promise to the remnant
Read Robert Jamieson on Isaiah 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that day; when the kingdom of Israel shall be utterly destroyed. For a crown of glory, and for a diadem of beauty; God shall give them eminent glory and beauty. Unto the residue of his people; unto the kingdom of Judah, who shall continue in their own country, when Israel is carried into captivity.
Read Matthew Poole on Isaiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:5 In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,Ver. 5. For a crown of glory, and for a diadem of beauty.] So he was to Judah - called here the "residue of his people" - during Hezekiah’ s days; a crown unfading, or a garland made of amaranth, which is, saith Clement, a certain flower that being hung up in the house, yet is still fresh and green. And as God is thus to his people, so, interchangeably, are they to him "a crown of glory," and "a royal diadem," (ib.); his "throne of glory"; "The beauty of his ornament."
Read John Trapp on Isaiah 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) In that day shall the Lord of hosts be for a crown of glory.—The words are obviously used in direct contrast with the “crown of pride “in Isaiah 28:1-3. The true glory of the people for “the remnant that should be left” of Israel, as well as Judah, should be found in the presence of Jehovah, whom they would then acknowledge. In the gathering of some of the Ten Tribes at Hezekiah’ s passover (2 Chronicles 30:11) there had already been an earnest of such a restored union.
Read Charles John Ellicott on Isaiah 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. In that day] Thus far the prophecy relates to the Israelites, and manifestly denounces their approaching destruction by Shalmaneser. Here it turns to the two tribes of Judah and Benjamin, the remnant of God's people who were to continue a kingdom after the final captivity of the Israelites. It begins with a favourable prognostication of their affairs under Hezekiah; but soon changes to reproofs and threatenings for their intemperance, disobedience, and profaneness. Jonathan's Targum on this verse is worthy of notice: "In that time Messiah, the Lord of hosts משיחא דיי צבאות meshicha dayai tsebaoth, shall be a crown of joy and a diadem of praise to the residue of his people." Kimchi…
Read AdamClarke on Isaiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges5, 6. Jehovah Himself the true glory of His people; a Messianic pendant to the foregoing picture of Samaria’s fall. The phrase in that day points as usual to the indefinite future of the Messianic age, not to the day of the judgment on North Israel. Whether the “remnant of His people” denotes the survivors of the Northern tribes, or those of Judah, or of the whole nation, it means a converted remnant; and there is no reason to suppose that Isaiah at any time expected the conversion of Judah to follow immediately the destruction of Ephraim. He is here looking beyond the whole series of national judgments, and the insertion of the promise is evidently suggested by the contrast between the…
Read Cambridge on Isaiah 28 →Albert Barnes1798–1870Barnes' Notes on the BibleIn that day - This verse commences a new subject, and affirms that while the kingdom of Israel should be destroyed, the kingdom of Judah would be preserved, and restored (compare Isa.
Read Albert Barnes on Isaiah 28 →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
On that day the LORD of Hosts will be a crown of glory, a diadem of splendor to the remnant of His people,
In that day, Yahweh of Armies will become a crown of glory and a diadem of beauty to the residue of his people,
On that day the LORD of Hosts will be a crown of glory, a diadem of splendor to the remnant of His people,
At that time the Lord who commands armies will become a beautiful crown and a splendid diadem for the remnant of his people.
Tyndale line
¶ In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
In that day will Jehovah of hosts become a crown of glory, and a diadem of beauty, unto the residue of his people;
In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people:
In that day will the LORD of hosts be for a crown of glory, and for a diadem of beauty, to the residue of his people,
In that day shall the Lord of hostes be for a crowne of glory, and for a diademe of beautie vnto the residue of his people:
Strictly literal
In that day will Jehovah of hosts be for a crown of glory, and for a diadem of beauty, unto the remnant of his people;
In that day is Jehovah of Hosts For a crown of beauty, and for a diadem of glory, To the remnant of His people.
In that day YHWH of Hosts is || For a crown of beauty, and for a circlet of glory, || To the remnant of His people.
On that day will the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
In that day Yahweh of hosts will become a beautiful crown and a diadem of beauty for the remainder of his people,
From the Latin
In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people:
Simplified
At that time the Lord Almighty will be a beautiful, glorious crown that brings pride to those of his people who are left.
In that day will the Lord of armies be a crown of glory, and a fair ornament, to the rest of his people;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 11 words matched. The Dead Sea Scrolls also align with the Masoretic Text, confirming the consistency of this verse across ancient witnesses.
בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ יְהוָ֣ה צְבָא֔וֹת לַעֲטֶ֣רֶת צְבִ֔י וְלִצְפִירַ֖ת תִּפְאָרָ֑ה לִשְׁאָ֖ר עַמּֽוֹ׃
11 of the 11 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.
ביום ההוא יהיה יהוה צבאות לעטרת צבי ולצפירות תפארה לשאר עמ׳ו
11 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 28:5
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.
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
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
צְבִי (tsbiy) has two primary meanings: beauty or honor, and gazelle. It is derived from a root meaning prominence or splendor. The word encompasses concepts of beauty and glory, as well as referring to the gazelle, known for its gracefulness. The lexicons do not indicate any significant disagreement regarding its meanings.
צְבִי n.m. beauty, honour
base
צְבִי n.m. gazelle
base
H6643a צְבִי beauty, honour H6643b צְבִי gazelle
6643 tsbiy tseb-ee'
from 6638 in the sense of prominence; splendor (as
conspicuous); also a gazelle (as beautiful):--beautiful(-ty),
glorious (-ry), goodly, pleasant, roe(-buck).
see HEBREW for 06638
צְבִי (tse.vi) — beauty.
1) beauty, glory, honour
1a) beauty, decoration
1b) honour
צְבִי (tse.vi) — gazelle.
1) roebuck, gazelle
1a) perhaps an extinct animal, exact meaning unknown
Also means: tse.viy.yah (צְבִיָּה "gazelle" H6646)
N-ms — Noun common · masculine singular absoluteHNcmsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…
The Hebrew word צְפִירָה (*tsphiyrah*) refers to a plait or chaplet, often associated with crowns such as a diadem or coronet. It is a feminine noun that can also imply a turn of affairs or mishap. The entries consistently highlight its connection to head adornments.
צְפִירָה n.f. plait, chaplet;—chaplet, coronet, diadem
base
H6843 צְפִירָה plait, chaplet;—chaplet, coronet, diadem
6843 tsphiyrah tsef-ee-raw'
feminine formed like 6842; a crown (as encircling the head);
also a turn of affairs (i.e. mishap):--diadem, morning.
see HEBREW for 06842
צְפִירָה (tse.phi.rah) — diadem/doom.
1) plait, chaplet, wreath, crown
1a) plait, coronet, diadem
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
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…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs — Noun common · feminine singular absoluteHNcfsa
שְׁאָר (sh'ar) refers to a remainder or remnant, indicating what is left over. It is derived from a related term, שָׁאַר (sha'ar), and encompasses meanings like rest and residue. The word is used in contexts that imply what remains after a part has been removed or used.
שְׁאָר n.m. rest, residue, remnant
base
H7605 שְׁאָר rest, residue, remnant
7605 sh'ar sheh-awr'
from 7604; a remainder:--X other, remnant, residue, rest.
see HEBREW for 07604
שְׁאָר (she.ar) — remnant.
rest, residue, remnant, remainder
Aramaic equivalent: she.ar (שְׁאָר "remainder" H7606)
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms