Isaiah 9:5 — Word Study
WLCכִּ֤י כָל־ סְאוֹן֙ סֹאֵ֣ן בְּרַ֔עַשׁ וְשִׂמְלָ֖ה מְגוֹלָלָ֣ה בְדָמִ֑ים וְהָיְתָ֥ה לִשְׂרֵפָ֖ה מַאֲכֹ֥לֶת אֵֽשׁ׃
BSAForkîy will behâyâh▸
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| כָל־ | every | Noun common, masculine singular construct |
| סְאוֹן֙ | boot | Noun common, masculine singular absolute |
| סֹאֵ֣ן | [which] marches | Verb, Qal, participle (active) masculine singular |
| בְּרַ֔עַשׁ | with shaking | Preposition, noun common masculine singular absolute |
| וְשִׂמְלָ֖ה | and cloak | Conjunction, noun common feminine singular absolute |
| מְגוֹלָלָ֣ה | rolled | Verb, Pual, participle (passive) feminine singular |
| בְדָמִ֑ים | in blood | Preposition, noun common masculine plural absolute |
| וְהָיְתָ֥ה | and it will be | Verb, Qal, sequential perfect third person feminine singular |
| לִשְׂרֵפָ֖ה | for burning | Preposition, noun common feminine singular absolute |
| מַאֲכֹ֥לֶת | fuel of | Noun common, feminine singular construct |
| אֵֽשׁ׃ | a fire | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For every trampling boot of battle and every garment rolled in blood will be burned as fuel for the fire. |
| KJV | For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. |
| ASV | For all the armor of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire. |
| YLT | For every battle of a warrior [is] with rushing, and raiment rolled in blood, And it hath been for burning — fuel of fire. |
| WEB | For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire. |
| BBE | For every boot of the man of war with his sounding step, and the clothing rolled in blood, will be for burning, food for the fire. |
Where they part company is in the rendering of מַאֲכֹ֥לֶת — see How Translations Differ.
The sentence has one main clause followed by a verb phrase, indicating the action that will take place.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 9:5
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 Peacegenerated
Isaiah 9:5 speaks of the end of war and the establishment of peace. It contrasts the remnants of battle with the hope of a future where conflict is no more. This verse is part of a larger passage that proclaims the coming of a child who will bring peace and justice, as seen in the verses surrounding it, such as Isaiah 9:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:4 | Listen, a tumult on the mountains, like that of a great multitude! Listen, an uproar among the kingdoms, like nations gathered together! The LORD of Hosts is mobilizing an army for war. |
| 2 | 1 Samuel 14:19 | While Saul was talking to the priest, the commotion in the Philistine camp continued to increase. So Saul said to the priest, “Withdraw your hand.” |
| 3 | Jeremiah 47:3 | at the sound of the galloping hooves of stallions, the rumbling of chariots, and the clatter of their wheels. The fathers will not turn back for their sons; their hands will hang limp. |
| 4 | Joel 2:5 | With a sound like that of chariots they bound over the mountaintops, like the crackling of fire consuming stubble, like a mighty army deployed for battle. |
| 5 | Nahum 3:2 |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מַאֲכֹ֥לֶת, ma.'a.Kho.letgenerated
The word מַאֲכֹ֥לֶת (ma'a.kho.let) means 'fuel' and is derived from the root that suggests something consumed by fire. It specifically refers to what is eaten by fire, emphasizing the destructive nature of flames.
In this verse, it signifies the complete consumption of war's remnants, indicating that the remnants of battle will not just be discarded but will serve a purpose in destruction, reinforcing the theme of transformation from conflict to peace.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, emphasizing the destruction of battle gear and bloodied garments as fuel for fire.
Sentence Structuregenerated
The finite verb הָיְתָ֥ה (ve.ha.ye.Tah), meaning 'and it will be,' governs the entire verse, indicating a future state. It is supported by phrases describing the elements that will be burned.
The structure emphasizes the transformation from the violence of battle to the cleansing fire, with the nouns and participles detailing what will be consumed.
Septuagint Backgroundgenerated
The Septuagint translates מַאֲכֹ֥לֶת as αὐτοῦ, indicating 'of it' or 'its fuel.' This choice reflects a focus on the purpose of the burning rather than the material aspect.
This translation narrows the emphasis on destruction, suggesting a more personal or direct connection to the items being consumed by fire.
In plain words — the whole versegenerated
Isaiah 9:5 tells us that all the gear used in battle and the garments stained with blood will be burned as fuel for a fire. This signifies the end of conflict and the cleansing that follows, emphasizing that the remnants of war will no longer have a place.
Frequently Asked Questionsgenerated
The boots and garments symbolize the remnants of war and violence, which will ultimately be destroyed.
Burning signifies purification and the complete eradication of conflict, representing a transition to peace.
This verse is part of a prophetic message about the coming of a child who will bring peace, contrasting the violence of war with the hope of a peaceful future.
'Fuel for the fire' implies that the remnants of battle will serve no purpose other than to be consumed, highlighting the finality of destruction.
Reflection Questionsgenerated
- In what ways can I identify remnants of conflict in my life that need to be addressed or transformed?
- How can the imagery of destruction lead to a deeper understanding of peace in my life?
- What steps can I take to promote peace in my community, reflecting the message of this verse?
- How does the promise of peace in this verse inspire hope in difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 9:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor every battle of the warrior [is] with confused noise,.... With the sound of the trumpet and as now with beating of drums, and the huzzas and shoutings of the soldiers, the stamping and neighing
Read John Gill on Isaiah 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
Read Robert Jamieson on Isaiah 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith confused noise; with the triumphant exclamations of the conqueror, and the bitter lamentations of the conquered, and the differing cries of the same persons, sometimes conquering, and sometimes conquered. And garments rolled in blood; with great difficulty and slaughter. But this shall be with burning and fuel of fire; but this victory which God’ s people shall have over all their enemies, shall be more easy to them, and more terrible to their adversaries, whom God will suddenly and utterly consume, as it were by fire.
Read Matthew Poole on Isaiah 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 9:5 For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire.Ver. 5. For every battle of the warrior, &c.] Great is the woe of war; when death hews its way through a wood of men, in a minute of time, from the mouth of a murdering piece, when fire and sword waste at pleasure. The birth of Christ comforteth against all the miseries of war; whereunto therefore it is opposed both here, and Micah 5:1-2; Now, then, as the Israelites frighted and flighted the Midianites with saying, Hic Gideon, Here’ s Gideon; so may we our spiritual enemies by crying Hic Iesus; Hoc in signo vincemus. This is Jesus, lets us…
Read John Trapp on Isaiah 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For every battle of the warrior . . .—Here again the whole verse requires re-translating: “Every boot of the warrior that tramps noisily, and the cloak rolled in blood, are (i.e., shall be) for burning, (as) fuel for fire. The picture of the conquerors collecting the spoil is continued from Isaiah 9:3. The victory is decisive, and the reign of peace begins, and the weapons of war, the garments red with blood (Isaiah 63:1-3), the heavy boot that makes the earth ring with the warrior’s tread, these shall all be burnt up. Like pictures of a time of peace are found in Zechariah 9:10; Ezek. xxxix, 9; Psalms 46:9; Psalms 76:3.
Read Charles John Ellicott on Isaiah 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Every battle of the warrior - "The greaves of the armed warrior"] שאון שאון seon soen. This word, occurring only in this place, is of very doubtful signification. Schindler fairly tells us that we may guess at it by the context. The Jews have explained it, by guess I believe, as signifying battle, conflict: the Vulgate renders it violenta praedatio. But it seems as if something was rather meant which was capable of becoming fuel for the fire, together with the garments mentioned in the same sentence. In Syriac the word, as a noun, signifies a shoe, or a sandal, as a learned friend suggested to me some years ago. See Lu 15:22; Acts 12:8. I take it, therefore, to mean that part of…
Read AdamClarke on Isaiah 9 →
CambridgeThe Cambridge Bible for Schools and Colleges5. The verse reads: For every boot of him that tramped noisily, and (every) garment rolled in blood, shall be for burning, as fuel for the fire. The word ṣ ?ì’ôn is Aramaic and signifies a military boot; that rendered “tramped” (ṣ ?ô’çn) is a denominative formed from it. The idea of the verse is that after Jehovah’s great victory every vestige of war shall be burned up in preparation for the kingdom of universal peace. Comp. the burning of the weapons of Gog’s host in Ezekiel 39:9 f.
Read Cambridge on Isaiah 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor every battle of the warrior - The expression used here has caused great difficulty, from the fact that it occurs nowhere else in the Scriptures.
Read Albert Barnes on Isaiah 9 →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
For every trampling boot of battle and every garment rolled in blood will be burned as fuel for the fire.
For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire.
For every trampling boot of battle and every garment rolled in blood will be burned as fuel for the fire.
Indeed every boot that marches and shakes the earth and every garment dragged through blood is used as fuel for the fire.
Tyndale line
For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
For all the armor of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire.
For all the armour of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire.
For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
Surely euery battell of the warriour is with noyse, and with tumbling of garments in blood: but this shall be with burning and deuouring of fire.
Strictly literal
For every boot of him that is shod for the tumult, and the garment rolled in blood, shall be for burning, fuel for fire.
For every battle of a warrior [is] with rushing, and raiment rolled in blood, And it hath been for burning — fuel of fire.
For every battle of a warrior [is] with rushing, and raiment rolled in blood, || And it has been for burning—fuel of fire.
(9:4) For all the weapons of the fighter in the battle's tumult, and the garment rolled in blood, shall be burnt, become food for fire.
For every boot treading in the tumult and the garments rolled in blood will be burned, fuel for the fire.
From the Latin
For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.
Simplified
For every army boot that noisily trampled people down, and every uniform soaked in blood—they are going to be burned, fuel for the fire.
For every boot of the man of war with his sounding step, and the clothing rolled in blood, will be for burning, food for the fire.
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 in content, with the Septuagint maintaining the same imagery of destruction. However, the Dead Sea Scrolls reflect variations, with some words restored by editors, indicating partial preservation of the text.
כִּ֤י כָל־ סְאוֹן֙ סֹאֵ֣ן בְּרַ֔עַשׁ וְשִׂמְלָ֖ה מְגוֹלָלָ֣ה בְדָמִ֑ים וְהָיְתָ֥ה לִשְׂרֵפָ֖ה מַאֲכֹ֥לֶת אֵֽשׁ׃
11 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.
כי ילד יולד ל׳נו בן נתן ל׳נו ותהיי המשורה על שכמ׳ו וקרא שמ׳ו פלא יועץ אל גבור אבי עד שר השלום
21 words on the leather.
[כי] [ילד] [ילד] [ל׳נו] [בן] [נתן] [ל׳נו] [ותהי] [המשרה] על שכמ׳ו ויקרא שמ׳ו פלא [יועץ] [אל] [גבור] [אבי] [עד] [שר] [שלום]
4 words on the leather — 1 partly restored, 16 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 9:5
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
[סְאוֹן?] n.[m.] sandal, boot of soldier
base
H5430 [סְאוֹן?] sandal, boot of soldier
5430 c'own seh-own'
from 5431; perhaps a military boot (as a protection from
mud:--battle.
see HEBREW for 05431
סְאוֹן (se.on) — boot.
sandal, boot (of soldier)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
boot (ce'on; the King James Version battle; the American Standard Revised Version "armor"; the American Revised Version, margin "boot"): The word ce'on, found only in Isa 9:5 (Hebrew 9:4), is probably a loanword from the Assyrian senu, meaning "shoe," "sandal." The root has the same meaning in Aramaic and Ethiopic. The passage should be translated "every boot of the booted warrior."
[סָאַן] vb. prob. denom. tread, tramp;—only Qal Is 9:4 (v. foregoing [o.aa.ac]).
ref
H5431 סָאַן vb. prob. denom. tread, tramp
5431 ca'an saw-an'
a primitive root; to be miry; used only as denominative from
5430; to shoe, i.e. (active participle) a soldier
shod:--warrior.
see HEBREW for 05430
סָאַן (sa.an) — to tread.
(Qal) to tread, tramp
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
רַ֫עַשׁ (ra`ash) refers to various forms of quaking or shaking, including earthquakes and trembling. It encompasses meanings like vibration, uproar, and rattling. The word is derived from a root that suggests movement or noise, and it can describe both natural phenomena and physical reactions in people.
רַ֫עַשׁ n.m. quaking, shaking
specif. earthquake
quaking, trembling
shaking, quivering
base
H7494 רַ֫עַשׁ quaking, shaking
7494 ra`ash rah'-ash
from 7493; vibration, bounding, uproar:--commotion,
confused noise, earthquake, fierceness, quaking, rattling,
rushing, shaking.
see HEBREW for 07493
רַ֫עַשׁ (ra.ash) — quaking.
1) quaking, rattling, shaking
1a) earthquake
1b) quaking, trembling (of person)
1c) shaking, quivering (of dart)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
שִׂמְלָה (simlah) refers to a garment or covering, typically a square piece of cloth worn as an outer layer. It can denote a mantle, wrapper, or general clothing. The term emphasizes the idea of a dress that conforms to the shape of what it covers.
שִׂמְלָה n.f. wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
base
H8071 שִׂמְלָה wrapper, mantle;—usu. square piece of cloth worn as outer garment; as covering in sleep; more gen. garment, clothes (pl.)
8071 simlah sim-law'
perhaps by permutation for the feminine of 5566 (through the
idea of a cover assuming the shape of the object beneath); a
dress, especially a mantle:--apparel, cloth(-es, -ing),
garment, raiment. Compare 8008.
see HEBREW for 05566
see HEBREW for 08008
שִׂמְלָה (sim.lah) — mantle.
wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
Cloak
An upper garment, “an exterior tunic, wide and long, reaching to the ankles, but without sleeves” (Isa. 59:17). The word so rendered is elsewhere rendered “robe” or “mantle.” It was worn by the high priest under the ephod (Ex. 28:31), by kings and others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2 Sam. 13:18).
The word translated “cloke”, i.e., outer garment, in Matt. 5:40 is in its plural form used of garments in general (Matt. 17:2; 26:65). The cloak mentioned here and in
גָּלַל (galal) is a Hebrew verb meaning to roll, with various nuances including rolling away, rolling down, and rolling together. It appears in different forms, such as Qal (to roll), Niph (to roll up), and Hiphil (to roll away). The word conveys both literal and figurative actions, and its Aramaic equivalent is גְּלָל (H1560).
[גָּלַל] vb. roll, roll away
Qal roll a stone
Niph. roll, roll up or along
Pilp. and I will roll thee down from the rocks
Pō‛al garment rolled (dabbed, rolled over and over) in blood.
Hithpo. roll oneself over and over
Hithpalp. cf. Hithpo.
Hiph. roll away stone from upon mouth of well
base
H1556 [גָּלַל] roll, roll away
1556 galal gaw-lal'
a primitive root; to roll (literally or
figuratively):--commit, remove, roll (away, down, together),
run down, seek occasion, trust, wallow.
גָּלַל (ga.lal) — to roll.
1) to roll, roll away, roll down, roll together
1a) (Qal) to roll
1b) (Niphal)
1b1) to roll up
1b2) to flow down
1c) (Pilpel) to roll
1d) (Poal) to be rolled
1e) (Hithpoel) to roll oneself
1f) (Hithpalpel) to roll oneself
1g) (Hiphil) to roll away
Aramaic equivalent: ge.lal (גְּלָל "great" H1560)
HVPsfsa — Verb · Pual · participle (passive) feminine singularHVPsfsa
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
The Hebrew word שְׂרֵפָה (*srephah*) means 'burning' or 'cremation.' It is derived from the root word for burning, שָׂרַף (*sarah*), and is used in contexts related to fire. The entries consistently define it as a noun related to the act of burning.
שְׂרֵפָה n.f. burning
base
H8316 שְׂרֵפָה burning
8316 srephah ser-ay-faw'
from 8313; cremation:--burning.
see HEBREW for 08313
שְׂרֵפָה (se.re.phah) — fire.
burning
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ As a punishment
→ See PUNISHMENT
מַאֲכֹ֫לֶת n.f. fuel cstr., only מַא׳ אֵשׁ Is 9:4, 18.
done
H3980 מַאֲכֹ֫לֶת fuel
3980 ma'akoleth mah-ak-o'-leth
from 398; something eaten (by fire), i.e. fuel:--fuel.
see HEBREW for 0398
מַאֲכֹ֫לֶת (ma.a.kho.let) — fuel.
fuel
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
HNcbsa — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
