Isaiah 34:5 — Word Study
WLCכִּֽי־ רִוְּתָ֥ה בַשָּׁמַ֖יִם חַרְבִּ֑י הִנֵּה֙ עַל־ אֱד֣וֹם תֵּרֵ֔ד וְעַל־ עַ֥ם חֶרְמִ֖י לְמִשְׁפָּֽט׃
BSAWhenkîy My swordchereb [soaked in the heavens, bathed in heaven] has drunk its fillrâvâh■ [to quench, been satisfied] in the heavensshâmayim [the visible universe, the abode of God] thenhinnêh it will come downyârad▸ [to go down, descend] uponʻal EdomʼĔdôm [Idumea, the region of Esau's descendants] uponʻal the peopleʻam [a nation, a group of individuals] I have devotedchêrem [doomed, cursed]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | if | Particle |
| רִוְּתָ֥ה | it has drunk its fill | Verb, Piel, perfect third person feminine singular |
| בַשָּׁמַ֖יִם | in the heavens | Preposition, noun common masculine plural absolute |
| חַרְבִּ֑י | sword my | Noun common feminine singular construct, suffix |
| הִנֵּה֙ | there! | Particle |
| עַל־ | on | Preposition |
| אֱד֣וֹם | Edom | Noun proper masculine |
| תֵּרֵ֔ד | it will come down | Verb, Qal, imperfect third person feminine singular |
| וְעַל־ | and on | Conjunction, preposition |
| עַ֥ם | [the] people of | Noun common, masculine singular construct |
| חֶרְמִ֖י | total destruction my | Noun common masculine singular construct, suffix |
| לְמִשְׁפָּֽט׃ | for judgment | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When My sword has drunk its fill in the heavens, then it will come down upon Edom, upon the people I have devoted to destruction. |
| KJV | For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. |
| ASV | For my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment. |
| YLT | For soaked in the heavens was My sword, Lo, on Edom it cometh down, On the people of My curse for judgment. |
| WEB | For my sword has drunk its fill in the sky. Behold, it will come down on Edom, and on the people of my curse, for judgment. |
| BBE | For my sword in heaven is full of wrath: see, it is coming down on Edom, in punishment on the people of my curse. |
Where they part company is רִוְּתָ֥ה — see How Translations Differ.
The main clause introduces the condition for the subsequent action, with additional phrases providing context about the location and target of the judgment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָוָה
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 34:5
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 Judgment Against Edomgenerated
Isaiah 34:5 describes a vivid scene where God's sword, having satisfied its thirst in the heavens, descends upon Edom, a nation marked for destruction. This passage emphasizes the certainty of divine judgment, drawing from the imagery of a sword that has been filled to the brim, ready to execute justice. The surrounding verses elaborate on the cosmic scale of this judgment, indicating that it is part of a larger divine plan, as seen in the verses preceding and following this one.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:14–42 | with curds from the herd and milk from the flock, with the fat of lambs, with rams from Bashan, and goats, with the choicest grains of wheat. From the juice of the finest grapes you drank the wine. |
| 2 | Psalm 17:13 | Arise, O LORD, confront them! Bring them to their knees; deliver me from the wicked by Your sword, |
| 3 | Jeremiah 46:10 | For that day belongs to the Lord GOD of Hosts, a day of vengeance against His foes. The sword will devour until it is satisfied, until it is quenched with their blood. For the Lord GOD of Hosts will hold a sacrifice in the land of the north by the River Euphrates. |
| 4 | Jeremiah 47:6 | ‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’ |
| 5 | Ezekiel 21:3–5 | and tell her that this is what the LORD says: ‘I am against you, and I will draw My sword from its sheath and cut off from you both the righteous and the wicked. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — רִוְּתָ֥ה, ri.ve.Tahgenerated
The verb רָוָה (ravah) means 'to quench' or 'to satisfy.' It is in the Piel stem, indicating an intensive action, and is used here in the perfect tense, showing that the action has been completed. This word conveys the idea of a sword that has fully quenched its thirst, suggesting readiness for the impending judgment.
The choice of this verb reflects a powerful image of God's sword, not merely as a weapon but as an instrument of divine will, saturated and prepared to enact judgment upon Edom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase it has drunk its fill for רִוְּתָ֥ה.
Sentence Structuregenerated
The verse features two finite verbs: רִוְּתָ֥ה (it has drunk its fill) and תֵּרֵ֔ד (it will come down). The first verb sets the stage for the action of the second, emphasizing the sequence of divine preparation followed by judgment.
The structure highlights the cause-and-effect relationship between the sword's satisfaction and its descent upon Edom, with the prepositional phrases providing additional context to the actions described.
Septuagint Backgroundgenerated
The Septuagint translates רִוְּתָ֥ה as ἐμεθύσθη, meaning 'it was intoxicated.' This choice suggests a deep saturation, perhaps emphasizing the overwhelming nature of God's judgment.
This rendering may reflect an interpretative nuance, portraying the sword not just as a tool of destruction but as fully engaged in the divine plan.
In plain words — the whole versegenerated
Isaiah 34:5 states that God's sword will be satisfied in the heavens before it comes down to judge Edom and its people, who are marked for destruction. This verse illustrates the certainty of divine judgment and the readiness of God's instruments to carry it out.
Frequently Asked Questionsgenerated
It signifies that God's judgment is fully prepared and ready to be executed, having been satisfied in the heavens.
Edom represents a nation that has been devoted to destruction due to its actions against God's people and purposes.
It indicates that the people of Edom are marked for divine judgment, having been set apart for destruction due to their transgressions.
The surrounding verses elaborate on the cosmic implications of God's judgment, emphasizing that it affects not just Edom but the heavens and the earth.
Reflection Questionsgenerated
- What does this imagery of God's sword suggest about His power and authority?
- How can we understand the concept of divine judgment in today's context?
- In what ways can we reflect on our own lives to ensure we are not like Edom?
- How does this passage challenge our understanding of justice and mercy?
The early church on this verse — how the Fathers read it
Early Church Fathers like Jerome reference this verse to discuss the nature of divine judgment and the fate of sinners, illustrating its theological significance.
To us this life is a race course: we contend here, we are crowned elsewhere. No one can lay aside fear while serpents and scorpions beset his path.Early Church Fathers on Isaiah 34 →
Because God did not spare the sinful angels who lost their heavenly home through their own fault, therefore does he say through Isaiah, “My sword in heaven is satiated.” For every sinner among the people will die by the sword,Early Church Fathers on Isaiah 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 34:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor my sword shall be bathed in heaven,.... That is, the sword of the Lord, as it is called in the next verse Isaiah 34:6, and it is he that is speaking; it designs the vengeance of the Lord, the
Read John Gill on Isaiah 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.
Read Robert Jamieson on Isaiah 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall be bathed in the blood of these people; Heb. is or shall be made drunk. In heaven; either, 1. In my church, which is called heaven, 12:1, in and against which these enemies are said to be gathered together. Or, 2. In the highest heaven, where God dwells; in which this is said to be done, because it was there decreed and appointed to be done. Upon Idumea; upon the Edomites, who, though they were nearly related to the Israelites, and were circumcised as well as they; yet were their most inveterate and implacable enemies, watching all opportunities, and being ready to join with all those that attempted, to destroy them; whereof we have many intimations and instances in Scripture. But…
Read Matthew Poole on Isaiah 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 34:5 For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.Ver. 5. For my sword shall be bathed in heaven.] Heb., Drunk, or drenched - i.e., In coelo decretum est ut inebrietur; whencesoever the sword comes, it is bathed in heaven, hath its commission from God (Jeremiah 47:6-7; see Jeremiah 46:9), and as a drunken man reeleth to and fro, so the sword, when once in commission, roveth up and down, and rideth circuit usually. Behold, it shall come down upon Idumea,] i.e., Upon the Edomites, who were assidui et acerrimi hostes Iudaeorum, bitter enemies to the Jews, though both nations came from Isaac, both were…
Read John Trapp on Isaiah 34 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) My sword shall be bathed in heaven . . .—Literally, hath drunk to the full. The words find an echo in Deuteronomy 32:41-42, and Jeremiah 46:10. There, however, the sword is soaked, or made drunk with blood. Here it is “bathed in heaven,” and this seems to require a different meaning. We read in Greek poets, of the “dippings” by which steel was tempered. May not the “bathing” of Isaiah have a like significance? It shall come down upon Idumea . . .—Better, for Edom, . . . here and in the next verse. No reason can be assigned for this exceptional introduction of the Greek form.
Read Charles John Ellicott on Isaiah 34 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. For my sword shall be bathed in heaven - "For my sword is made bare in the heavens"] There seems to be some impropriety in this, according to the present reading: "My sword is made drunken, or is bathed in the heavens;" which forestalls, and expresses not in its proper place, what belongs to the next verse: for the sword of JEHOVAH was not to be bathed or glutted with blood in the heavens, but in Botsra and the land of Edom. In the heavens it was only prepared for slaughter. To remedy this, Archbishop Secker proposes to read, for בשמים bashshamayim, בדמם bedamim; referring to Jeremiah 46:10. But even this is premature, and not in its proper place. The Chaldee, for רותה rivvethah…
Read AdamClarke on Isaiah 34 →
CambridgeThe Cambridge Bible for Schools and Colleges5–8. The slaughter of the inhabitants of Edom.
Read Cambridge on Isaiah 34 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor my sword shall be bathed in heaven - A sword is an instrument of vengeance, and is often so used in the Scriptures, because it was often employed in capital punishments (see the note at Isaiah 27:1).
Read Albert Barnes on Isaiah 34 →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
When My sword has drunk its fill in the heavens, then it will come down upon Edom, upon the people I have devoted to destruction.
For my sword has drunk its fill in the sky. Behold, it will come down on Edom, and on the people of my curse, for judgment.
When My sword has drunk its fill in the heavens, then it will come down upon Edom, upon the people I have devoted to destruction.
He says, “Indeed, my sword has slaughtered heavenly powers. Look, it now descends on Edom, on the people I will annihilate in judgment.”
Tyndale line
For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.
For my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment.
For my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment.
For my sword shall be bathed in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment.
For my sword shalbe drunken in the heauen: beholde, it shall come downe vpon Edom, euen vpon the people of my curse to iudgement.
Strictly literal
For my sword is bathed in the heavens; behold, it shall come down upon Edom, and upon the people of my ban, to judgment.
For soaked in the heavens was My sword, Lo, on Edom it cometh down, On the people of My curse for judgment.
For My sword was soaked in the heavens, || Behold, it comes down on Edom, || On the people of My curse for judgment.
For my sword is sated in heaven: behold, it shall come down upon Edom, and upon the people I have devoted to punishment.
For when my sword will have drunk its fill in heaven; look, it will now come down on Edom, on the people I am setting apart for destruction.
From the Latin
For my sword is inebriated in heaven: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment.
Simplified
After my sword has finished what it has to do in the heavens, it will come down on Edom, on the people I have doomed for destruction.
For my sword in heaven is full of wrath: see, it is coming down on Edom, in punishment on the people of my curse.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text, the Septuagint, and the Dead Sea Scrolls all present similar wording, with the Masoretic Text stating, כִּֽי־ רִוְּתָ֥ה בַשָּׁמַ֖יִם חַרְבִּ֑י הִנֵּה֙ עַל־ אֱד֣וֹם תֵּרֵ֔ד וְעַל־ עַ֥ם חֶרְמִ֖י לְמִשְׁפָּֽט׃. The variations are minimal, indicating a strong agreement among these ancient witnesses.
כִּֽי־ רִוְּתָ֥ה בַשָּׁמַ֖יִם חַרְבִּ֑י הִנֵּה֙ עַל־ אֱד֣וֹם תֵּרֵ֔ד וְעַל־ עַ֥ם חֶרְמִ֖י לְמִשְׁפָּֽט׃
9 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כיא תראה בשמים חרב׳יא הנה על אדום תרד ועל עמ חרמ׳י למשפט
12 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 34:5
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
רָוָה (ravah) is a Hebrew verb meaning to saturate or quench thirst, often applied to drinking one's fill. It includes various forms such as being intoxicated or abundantly watering something. The entries indicate that it can express both the act of satisfying thirst and the causative action of drenching or saturating.
[רָוָה] vb. be saturated, drink one's fill
Qal we will take our fill of love
Pi.
intens. be intoxicated, drunk
causat. drench, water abundantly
Hiph. saturate, water
Hoph. Impf.
base
H7301 רָוָה be saturated, drink one's fill .we will take our fill of love
. . intens. be intoxicated, drunk
. causat. drench, water abundantly
. saturate, water
. Impf.
7301 ravah raw-vaw'
a primitive root; to slake the thirst (occasionally of other
appetites):--bathe, make drunk, (take the) fill, satiate,
(abundantly) satisfy, soak, water (abundantly).
רָוָה (ra.vah) — to quench.
1) to be satiated or saturated, have or drink one's fill
1a) (Qal) to take one's fill
1b) (Piel)
1b1) to be drunk, be intoxicated
1b2) to drench, water abundantly, saturate
1c) (Hiphil) to saturate, water, cause to drink
V-Piel-Perf-3fs — Verb · Piel · perfect third person feminine singularHVpp3fs
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Prep | N-md — Preposition · noun common masculine plural absoluteHRd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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 — 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…
חֵ֫רֶם (cherem) refers to a devoted thing or something that is banned, often associated with destruction or extermination. It can also mean a net, indicating something that is perforated. The entries highlight its dual usage in contexts of devotion and physical entrapment, with Zechariah 14:11 noted for its application.
חֵ֫רֶם n.m.
devoted thing.
devotion, ban
base
חֵ֫רֶם n.m. net (as something perforated)
base
H2764a חֵ֫רֶם . devoted thing.
. devotion, ban
H2764b חֵ֫רֶם net (as something perforated)
2764 cherem khay'-rem
or (Zecheriah 14:11) cherem {kheh'-rem}; from 2763; physical
(as shutting in) a net (either literally or figuratively);
usually a doomed object; abstr.
extermination:--(ac-)curse(-d, -d thing), dedicated thing,
things which should have been utterly destroyed, (appointed
to) utter destruction, devoted (thing), net.
see HEBREW for 02763
חֵ֫רֶם (che.rem) — devoted thing.
1) a thing devoted, thing dedicated, ban, devotion
2) have been utterly destroyed, (appointed to) utter destruction
חֵ֫רֶם (che.rem) — net.
a net, thing perforated
destruction
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
