Isaiah 65:15 — Word Study
WLCוְהִנַּחְתֶּ֨ם שִׁמְכֶ֤ם לִשְׁבוּעָה֙ לִבְחִירַ֔י וֶהֱמִיתְךָ֖ אֲדֹנָ֣י יְהוִ֑ה וְלַעֲבָדָ֥יו יִקְרָ֖א שֵׁ֥ם אַחֵֽר׃
BSAyour nameshêm [for an oath] as a curseshᵉbûwʻâh for My chosen onesbâchîyr [the elect, select ones] and the LordʼĂdônây [the sovereign Master, ʼâdôwn] GODYᵉhôvih [Adonay, Yehovah] will slay youmûwth [put you to death, kill you] but to His servantsʻebed [those who worship and obey] He will giveqârâʼ▸ anotherʼachêr [different, new] nameshêm [identity, character]
| Greek | English | Parsing |
|---|---|---|
| וְהִנַּחְתֶּ֨ם | and you will leave | Verb, Hiphil, sequential perfect second person masculine plural |
| שִׁמְכֶ֤ם | name your | Noun common masculine singular construct, suffix |
| לִשְׁבוּעָה֙ | to a curse | Preposition, noun common feminine singular absolute |
| לִבְחִירַ֔י | to chosen ones my | Preposition, suffix |
| וֶהֱמִיתְךָ֖ | and he will put to death you | Verb hiphil sequential perfect third person masculine singular, suffix |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֑ה | Yahweh | Noun proper |
| וְלַעֲבָדָ֥יו | and servants his | Conjunction, preposition, noun common masculine plural construct |
| יִקְרָ֖א | he will call | Verb, Qal, imperfect third person masculine singular |
| שֵׁ֥ם | a name | Noun common, masculine singular absolute |
| אַחֵֽר׃ | another | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will leave behind your name as a curse for My chosen ones, and the Lord GOD will slay you; but to His servants He will give another name. |
| KJV | And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name: |
| ASV | And ye shall leave your name for a curse unto my chosen; and the Lord Jehovah will slay thee; and he will call his servants by another name: |
| YLT | And ye have left your name For an oath for My chosen ones, And the Lord Jehovah hath put thee to death, And to His servants He giveth another name. |
| WEB | You will leave your name for a curse to my chosen, and the Lord Yahweh will kill you. He will call his servants by another name, |
| BBE | And your name will become a curse to my people, and the Lord God will put you to death, and give his servants another name: |
The translations agree on the meaning and implications of the verse without significant variation.
The sentence has a main clause with two subordinate clauses that contrast the fate of the wicked with the blessings for the faithful.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוח
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 65:15
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 Fate of the Wicked and the Blessing of the Faithfulgenerated
Isaiah 65:15 presents a stark contrast between the destiny of those who reject God and the promise for His chosen ones. The verse warns that the names of the wicked will become a curse, while God's faithful servants will be given a new name, symbolizing their renewed identity and standing before Him. This theme of judgment and restoration is echoed throughout the chapter, culminating in the promise of new creation in Isaiah 65:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:7 | The memory of the righteous is a blessing, but the name of the wicked will rot. |
| 2 | Jeremiah 29:22 | Because of them, all the exiles of Judah who are in Babylon will use this curse: ‘May the LORD make you like Zedekiah and Ahab, whom the king of Babylon roasted in the fire!’ |
| 3 | Zechariah 8:13 | As you have been a curse among the nations, O house of Judah and house of Israel, so I will save you, and you will be a blessing. Do not be afraid; let your hands be strong.” |
| 4 | Isaiah 65:9–22 | And I will bring forth descendants from Jacob, and heirs from Judah; My elect will possess My mountains, and My servants will dwell there. |
| 5 | Isaiah 65:12 | I will destine you for the sword, and you will all kneel down to be slaughtered, because I called and you did not answer, I spoke and you did not listen; you did evil in My sight and chose that in which I did not delight.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שְׁבוּעָה, lish.vu.'Ahgenerated
The word שְׁבוּעָה (sh'vu'ah) means 'oath' or 'curse' and is derived from a root that signifies swearing. It encompasses both the concept of a solemn promise and the implications of a curse, particularly in the context of divine judgment. This duality is significant, as it reflects the weight of the names left behind by the wicked.
In this verse, it emphasizes the gravity of the curse that will fall upon those who oppose God, contrasting sharply with the blessings bestowed upon His chosen ones. The use of this term underscores the seriousness of the consequences for those who do not follow God's ways.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, emphasizing the contrast between the fate of the wicked and the blessings for God's servants.
Sentence Structuregenerated
The main verb of the verse is הִנַּחְתֶּ֨ם, you will leave, which governs the entire clause. It is followed by a series of phrases that elaborate on the consequences of this action, including the object שִׁמְכֶ֤ם (your name) and the prepositional phrases that describe the nature of the curse and the identity of God's servants.
The structure emphasizes the judgment on the wicked and the promise of a new name for the faithful, highlighting the contrasting outcomes for both groups.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שְׁבוּעָה is rendered as πλησμονὴν (plēsmōnēn), which carries the meaning of fullness or satisfaction. This choice may reflect a broader interpretation of the consequences faced by the wicked, suggesting a completeness to their judgment.
The translation choice highlights the severity of the curse while also indicating the fullness of God's blessings for His servants, who will receive a new name.
In plain words — the whole versegenerated
Isaiah 65:15 warns that those who oppose God will leave behind a cursed name, while His faithful servants will be given a new name. This reflects the judgment on the wicked and the blessings for those who follow God.
Frequently Asked Questionsgenerated
It signifies that the identity and reputation of the wicked will be permanently tarnished, serving as a warning to others.
The new name represents a transformed identity and status, reflecting their faithfulness and God's favor.
It illustrates the contrast between the fate of the wicked and the blessings for the faithful, a recurring theme in Isaiah's prophecies.
It reminds us that our identity is tied to our relationship with God and that faithfulness can lead to blessings and a new identity.
Reflection Questionsgenerated
- In what ways do I see the consequences of turning away from God in my life or the lives of others?
- How can I ensure that my identity aligns with being a faithful servant of God?
- What does receiving a new name mean to me in my spiritual journey?
- How can I encourage others to embrace their identity as God's chosen ones?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the identity of believers and the consequences of rejecting God. Their insights are presented here.
But even if we are clearly something new, and this truly recent name of Christians has only recently been known among all the nations,Early Church Fathers on Isaiah 65 →
With the ungrudging generosity of his godhead, Christ has granted to all of us to bear his name. For whereas as human sovereigns have some special title of sovereignty that they keep exclusively from use by other people, Jesus Christ,Early Church Fathers on Isaiah 65 →
These things are predicted to warn those not fearing the Lord and who do not turn to him, whereas those who serve me will not only weave another kind of outcome, but just as with the patriarchs,Early Church Fathers on Isaiah 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 65:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd ye shall leave your name for a curse unto my chosen,.... Execrable and abominable to them, as the name of a Jew is to this day, and in all places; for their unbelief and impenitence, for their
Read John Gill on Isaiah 65 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name: Your name for a curse. The name of 'Jew' has been for long a formula of execration (cf.
Read Robert Jamieson on Isaiah 65 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour name shall rot, as , or only be used when men would curse others, saying, Let them be made like such persons. As the names of Leah and Rachel, , and others of God’ s servants, were used in blessing; so your names shall only be used in cursing; or when men will curse themselves, they shall use your names as examples of the eminent wrath of God upon sinners. For you shall not perish by an ordinary hand, but by the hand of the Lord God; and as is the God, so is his justice, so is his strength; yea, God himself shall look upon your name as accursed, and not suffer his people to be called by it; they shall not be called Jews, but Christians, , the children of God, . So detestable a sin is…
Read Matthew Poole on Isaiah 65 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 65:15 And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:Ver. 15. And ye shall leave your name for a curse.] So that when mine elect shall denounce my curse against any one, they shall say, God make thee such another as was such a cursed wretch. See Jeremiah 24:9; Jeremiah 29:22; Jeremiah 44:8; Zechariah 8:13, Iadaeus sim si fallo, say the Turks at this day; As hard-hearted and unhappy as a Jew, say we. And call his servants by another name.] Jews inwardly, Israelites indeed, Christians, a chosen generation, a royal priesthood, a holy nation, a peculiar people. The wicked, when they die, go out in a snuff…
Read John Trapp on Isaiah 65 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Ye shall leave your name for a curse . . .—The phrase has parallels in Numbers 5:21; Zechariah 8:13; Jeremiah 29:22, the thought in each case being that the person named is under so heavy a penalty from the wrath of Jehovah that he becomes a representative instance of what that wrath can accomplish, and because the old name, say of Jacob or of Judah, has been thus identified with evil. He will call His chosen ones, the true Israel, as by another name, which shall be for blessing, and not for cursing. (Comp. Isaiah 62:2, Revelation 2:17; Revelation 3:12.)
Read Charles John Ellicott on Isaiah 65 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Shall slay thee - "Shall slay you"] For והמיתך vehemithecha, shall slay thee, the Septuagint and Chaldee read והמיתכם vehemithechem, shall slay you, plural.
Read AdamClarke on Isaiah 65 →
CambridgeThe Cambridge Bible for Schools and Colleges15. Their names shall be used in a formula of imprecation. Comp. in illustration Jeremiah 29:22 : “And from them shall be taken a curse for all the captivity of Judah … saying, ‘Jehovah make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire!’.” Have we such a formula quoted in the clause following, “and the Lord Jehovah shall slay thee”? It is objected (1) that the formula would be incomplete, the essential words—“like so-and-so”—being omitted; (2) the “and” is unaccounted for, while to remove it would leave a perf. with a precative sense, a usage which is very doubtful in Hebr. (Driver, Tenses, § 20). On the other hand, the use of 2nd pers. sing. rather favours…
Read Cambridge on Isaiah 65 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd ye shall leave your name for a curse unto my chosen - To my people; to those whom I have selected to be my friends.
Read Albert Barnes on Isaiah 65 →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
You will leave behind your name as a curse for My chosen ones, and the Lord GOD will slay you; but to His servants He will give another name.
You will leave your name for a curse to my chosen, and the Lord Yahweh will kill you. He will call his servants by another name,
You will leave behind your name as a curse for My chosen ones, and the Lord GOD will slay you; but to His servants He will give another name.
Your names will live on in the curse formulas of my chosen ones. The sovereign Lord will kill you, but he will give his servants another name.
Tyndale line
And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:
And ye shall leave your name for a curse unto my chosen; and the Lord Jehovah will slay thee; and he will call his servants by another name:
And ye shall leave your name for a curse unto my chosen, and the Lord GOD shall slay thee; and he shall call his servants by another name:
And ye shall leave your name for a curse to my chosen: for the Lord GOD will slay thee, and call his servants by another name:
And ye shall leaue your name as a curse vnto my chosen: for the Lord God shall slay you and call his seruants by another name.
Strictly literal
And ye shall leave your name for a curse unto mine elect; for the Lord Jehovah will slay thee, and will call his servants by another name:
And ye have left your name For an oath for My chosen ones, And the Lord Jehovah hath put thee to death, And to His servants He giveth another name.
And you have left your name || For an oath for My chosen ones, || And Lord YHWH has put you to death, || And He gives another name to His servants;
And ye shall leave behind your name for an oath unto my elect ones, when the Lord Eternal will slay thee; but his servants will he call by another name.
You will leave behind your name as a curse for my chosen ones to speak; I, the Lord Yahweh, will kill you; I will call my servants by another name.
From the Latin
And you shall leave your name for an execration to my elect: and the Lord God shall slay thee, and call his servants by another name.
Simplified
Your name will only be used as a curse by my chosen ones, for the Lord God will kill you and give his servants another name.
And your name will become a curse to my people, and the Lord God will put you to death, and give his servants another name:
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 largely agree on the wording of this verse, with the Septuagint providing a different structure but retaining the essential meaning. The Dead Sea Scrolls fragment contains parts of the verse, indicating consistency in the tradition of this text.
וְהִנַּחְתֶּ֨ם שִׁמְכֶ֤ם לִשְׁבוּעָה֙ לִבְחִירַ֔י וֶהֱמִיתְךָ֖ אֲדֹנָ֣י יְהוִ֑ה וְלַעֲבָדָ֥יו יִקְרָ֖א שֵׁ֥ם אַחֵֽר׃
9 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.
והנחתמה שמ׳כמה לשבועה לבחיר׳י והמית׳כה אדוני יהוה תמיד
8 words of the verse are on this fragment. The rest of the verse is not on it.
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 65:15
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.
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Hc/Vhq2mp — Verb · Hiphil · sequential perfect second person masculine pluralHc/Vhq2mp
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
שְׁבוּעָה (shbuw`ah) refers to an oath or a curse, derived from the root meaning to swear. It encompasses the concept of something sworn, including the attesting of innocence and specifically an oath of Jehovah. The entries consistently highlight its dual meaning without significant disagreement.
שְׁבוּעָה, שְׁבֻעָה n.f. oath, curse
base
H7621 שְׁבוּעָה, שְׁבֻעָה oath, curse
7621 shbuw`ah sheb-oo-aw'
feminine passive participle of 7650; properly, something
sworn, i.e. an oath:--curse, oath, X sworn.
see HEBREW for 07650
שְׁבוּעָה (she.vu.ah) — oath.
1) oath, curse
1a) oath
1a1) attesting of innocence
1a2) curse
1b) oath (of Jehovah)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
בָּחִיר (bachiyr) means 'chosen' or 'elect.' It is derived from the root word meaning 'to select.' The entries consistently describe it as referring to a chosen one or choice individual, particularly in a religious context.
[בָּחִיר] n.m. chosen
base
H972 [בָּחִיר] chosen
972 bachiyr baw-kheer'
from 977; select:--choose, chosen one, elect.
see HEBREW for 0977
בָּחִיר (ba.chir) — chosen.
chosen, choice one, chosen one, elect (of God)
Prep | Adj | Suff — Preposition · suffixHR/Aampc/Sp1bs
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Hiphil-3ms | Suff — Verb hiphil sequential perfect third person masculine singular · suffixHc/Vhq3ms/Sp2ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
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
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp3ms
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular absoluteHNcmsa
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAamsa
