Isaiah 14:12 — Word Study
WLCאֵ֛יךְ נָפַ֥לְתָּ מִשָּׁמַ֖יִם הֵילֵ֣ל בֶּן־ שָׁ֑חַר נִגְדַּ֣עְתָּ לָאָ֔רֶץ חוֹלֵ֖שׁ עַל־ גּוֹיִֽם׃
BSAHowʼêyk [in what manner, to what extent] you have fallennâphal■ [been cast down, defeated] from heavenshâmayim [the spiritual realm, the abode of God] O day starhêylêl△ [Lucifer, morning star, light-bearer] sonbên [offspring, descendant] of the dawnshachar [the beginning of a new day, morning] You have been cut downgâdaʻ■ [destroyed, laid low] to the groundʼerets [the earth, the land] O destroyerchâlash [weakener, one who lays low] ofʻal nationsgôwy [Gentiles, non-Hebrew peoples]
| Greek | English | Parsing |
|---|---|---|
| אֵ֛יךְ | how! | Particle |
| נָפַ֥לְתָּ | you have fallen | Verb, Qal, perfect second person masculine singular |
| מִשָּׁמַ֖יִם | from heaven | Preposition, noun common masculine plural absolute |
| הֵילֵ֣ל | O shining one | Noun common, masculine singular absolute |
| בֶּן־ | son of | Noun common, masculine singular construct |
| שָׁ֑חַר | dawn | Noun common, masculine singular absolute |
| נִגְדַּ֣עְתָּ | you have been cut down | Verb, Niphal, perfect second person masculine singular |
| לָאָ֔רֶץ | to the ground | Preposition, noun common feminine singular absolute |
| חוֹלֵ֖שׁ | O defeater | Verb, Qal, participle (active) masculine singular |
| עַל־ | over | Preposition |
| גּוֹיִֽם׃ | [the] nations | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How you have fallen from heaven, O day star, son of the dawn! You have been cut down to the ground, O destroyer of nations. |
| KJV | How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! |
| ASV | How art thou fallen from heaven, O day-star, son of the morning! how art thou cut down to the ground, that didst lay low the nations! |
| YLT | How hast thou fallen from the heavens, O shining one, son of the dawn! Thou hast been cut down to earth, O weakener of nations. |
| WEB | How you have fallen from heaven, shining one, son of the dawn! How you are cut down to the ground, who laid the nations low! |
| BBE | How great is your fall from heaven, O shining one, son of the morning! How are you cut down to the earth, low among the dead bodies! |
Where they part company is in the interpretation of 'you have fallen' — see How Translations Differ.
The verse is structured around a main clause followed by two phrases that expand on the identity and action of the subject, creating a powerful lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָפַל
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 14:12
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 Fall of the Day Stargenerated
Isaiah 14:12 depicts the dramatic fall of a figure referred to as the 'day star' or 'Lucifer', illustrating the theme of pride and subsequent downfall. This verse is situated in a broader context where the prophet Isaiah addresses the king of Babylon, highlighting the consequences of hubris and the ultimate fate of those who oppose God. The imagery of falling from heaven serves to emphasize the contrast between glory and disgrace, a theme recurrent in biblical literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:10 | For the stars of heaven and their constellations will not give their light. The rising sun will be darkened, and the moon will not give its light. |
| 2 | Isaiah 34:4 | All the stars of heaven will be dissolved. The skies will be rolled up like a scroll, and all their stars will fall like withered leaves from the vine, like foliage from the fig tree. |
| 3 | Ezekiel 28:13–17 | You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation. |
| 4 | Luke 10:18 | So He told them, “I saw Satan fall like lightning from heaven. |
| 5 | 2 Peter 2:4 | For if God did not spare the angels when they sinned, but cast them deep into hell, placing them in chains of darkness to be held for judgment; |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הֵילֵל, hei.Lelgenerated
The term הֵילֵל (*heylel*) translates to 'shining one' or 'morning star', derived from a root meaning brightness. It is used to describe a being of great light and significance, often associated with the king of Babylon and interpreted as a reference to Satan.
In this verse, the use of הֵילֵל underscores the irony of the figure's fall from a position of exaltation to one of humiliation. The word encapsulates the idea of light turned to darkness, marking a profound transformation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in rendering הֵילֵל as 'day star' or 'Lucifer', maintaining the imagery of brightness associated with the fallen figure.
Sentence Structuregenerated
The verse consists of several clauses, with the finite verb נָפַלְתָּ (*nafalta*), meaning 'you have fallen', serving as the main action. The structure emphasizes the direct address to the fallen being, followed by descriptions of their former glory and current state.
The arrangement of the Hebrew words places emphasis on the dramatic fall, with the adverbial clause אֵ֛יךְ (*eikh*) introducing the lament over the fall, creating a poignant rhetorical effect.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הֵילֵל is rendered as ἑωσφόρος (*heōsphoros*), meaning 'morning star'. This choice reflects a similar connotation of brightness and exaltation before the fall.
The Greek translation captures the essence of the original Hebrew, emphasizing the contrast between the figure's former status and their current disgrace.
In plain words — the whole versegenerated
Isaiah 14:12 describes the fall of a being known as the 'day star' or 'Lucifer', highlighting the dramatic shift from greatness to ruin. The verse serves as a warning against pride and the consequences of seeking to elevate oneself above God.
Frequently Asked Questionsgenerated
'Day star' refers to a figure of great light and significance, often interpreted as Lucifer or the king of Babylon, symbolizing pride and downfall.
The fall from heaven signifies a dramatic reversal of fortune, illustrating the consequences of pride and rebellion against God.
This verse encapsulates the theme of pride by showing how the once-exalted being is brought low, serving as a cautionary tale about the dangers of hubris.
We can learn about the importance of humility and the consequences of seeking power and glory at the expense of our relationship with God.
Reflection Questionsgenerated
- How does the imagery of falling from heaven resonate with the concept of pride in my own life?
- In what ways can I guard against the temptation to elevate myself above others?
- What lessons can I take from the fall of the 'day star' to apply to my personal relationships?
- How can I cultivate humility in my daily life, reflecting on the consequences of pride?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the fall of Lucifer, illustrating the theological implications of pride and rebellion against God.
It is most clearly proved by these words that he who formerly was Lucifer and who “arose in the morning” has fallen from heaven.Early Church Fathers on Isaiah 14 →
How can we possibly suppose that what is said in many places by Scripture, especially in Isaiah, about Nebuchadnezzar is said about a human being? For no human being is said to have “fallen from heaven” or to have been “Lucifer” or the one…Early Church Fathers on Isaiah 14 →
The Word clearly demonstrates many things in this passage: the lunacy of that spirit, his fall from what was good to what was bad, and the result of his fall.Early Church Fathers on Isaiah 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 14:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow art thou fallen from heaven,.... This is not to be understood of the fall of Satan, and the apostate angels, from their first estate, when they were cast down from heaven to hell, though there
Read John Gill on Isaiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! -The Jews address him again as a fallen once-bright star.
Read Robert Jamieson on Isaiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom heaven; from the height of thy glory and royal majesty. As kings are sometimes called gods in Scripture, so their palaces and thrones may be fitly called their heavens. O Lucifer; which properly is a bright and eminent star, which ushers in the sun and the morning; but is here metaphorically taken for the high and mighty king of Babylon. And it is a very usual thing, both in prophetical and in profane writers, to describe the princes and potentates of the world under the title of the sun or stars of heaven. Some understand this place of the devil; to whom indeed it may be mystically applied; but as he is never called by this name in Scripture, so it cannot be literally meant of him…
Read Matthew Poole on Isaiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:12 How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations!Ver. 12. How art thou fallen from heaven, O Lucifer!] That is, not O Belzeebub, as some ancients, but, O Belshazzar rather, called Lucifer here, or the morning star, for his beauty and brightness; and as much wonder it was to see the Chaldean monarch at such an under, as to have seen Lucifer, the sun’ s constant companion, fallen from heaven. He was the terror of the world, and, as he thought, superior to fortune; yet a sudden and dismal change befell him. In the chariot of the Roman triumpher, there hung up a little bell and a whip, to put him…
Read John Trapp on Isaiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) How art thou fallen from heaven, O Lucifer, son of the morning!—The word for Lucifer is, literally, the shining one, the planet Venus, the morning star, the son of the dawn, as the symbol of the Babylonian power, which was so closely identified with astrolatry. “Lucifer” etymologically gives the same meaning, and is used by Latin poets (Tibull. i., 10, 62) for Venus, as an equivalent for the phôsphoros of the Greeks. The use of the word, however, in mediæval Latin as a name of Satan, whose fall was supposed to be shadowed forth in this and the following verse, makes its selection here singularly unfortunate. Few English readers realise the fact that it is the king of Babylon, and not…
Read Charles John Ellicott on Isaiah 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. O Lucifer, son of the morning] The Versions in general agree in this translation, and render הילל heilel as signifying Lucifer, Φωσφωρος, the morning star, whether Jupiter or Venus; as these are both bringers of the morning light, or morning stars, annually in their turn. And although the context speaks explicitly concerning Nebuchadnezzar, yet this has been, I know not why, applied to the chief of the fallen angels, who is most incongruously denominated Lucifer, (the bringer of light!) an epithet as common to him as those of Satan and Devil. That the Holy Spirit by his prophets should call this arch-enemy of God and man the light-bringer, would be strange indeed. But the truth…
Read AdamClarke on Isaiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges4b—21. The song of triumph over the king of Babylon is one of the finest specimens of Hebrew poetry which the Old Testament contains. A division into five strophes, each containing seven long lines, is distinctly recognisable, and the occasional deviations from strict symmetry of form are probably due to defects in the text.
Read Cambridge on Isaiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleHow art thou fallen from heaven - A new image is presented here. It is that of the bright morning star; and a comparison of the once magnificent monarch with that beautiful star.
Read Albert Barnes on Isaiah 14 →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
How you have fallen from heaven, O day star, son of the dawn! You have been cut down to the ground, O destroyer of nations.
How you have fallen from heaven, shining one, son of the dawn! How you are cut down to the ground, who laid the nations low!
How you have fallen from heaven, O day star, son of the dawn! You have been cut down to the ground, O destroyer of nations.
Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations!
Tyndale line
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
How art thou fallen from heaven, O day-star, son of the morning! how art thou cut down to the ground, that didst lay low the nations!
How art thou fallen from heaven, O day star, son of the morning! how art thou cut down to the ground, which didst lay low the nations!
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
How art thou fallen from heauen, O Lucifer, sonne of the morning? and cutte downe to the grounde, which didest cast lottes vpon the nations?
Strictly literal
How art thou fallen from heaven, Lucifer, son of the morning! Thou art cut down to the ground, that didst prostrate the nations!
How hast thou fallen from the heavens, O shining one, son of the dawn! Thou hast been cut down to earth, O weakener of nations.
How you have fallen from the heavens, || O shining one, son of the dawn! You have been cut down to earth, || O weakener of nations.
How art thou fallen from heaven, O morning-star, son of the dawn! how art thou hewn down to the ground, crusher of nations!
How you are fallen from heaven, daystar, son of the morning! How you are cut down to the ground, you who conquered the nations!
From the Latin
How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
Simplified
Morning star, son of the dawn, how you have fallen from heaven! Destroyer of nations, you have been cut down to the ground!
How great is your fall from heaven, O shining one, son of the morning! How are you cut down to the earth, low among the dead bodies!
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely in wording, though the scrolls show some variations in spelling and restoration. The Septuagint, while retaining key elements, presents a different word order and some lexical differences.
אֵ֛יךְ נָפַ֥לְתָּ מִשָּׁמַ֖יִם הֵילֵ֣ל בֶּן־ שָׁ֑חַר נִגְדַּ֣עְתָּ לָאָ֔רֶץ חוֹלֵ֖שׁ עַל־ גּוֹיִֽם׃
7 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.
היכה נפלתה מהשמים היליל בן שחר נגדעתה לארץ חולש על גוי
11 words on the leather.
[איך] [נפלת] [משמים] [הילל] [בן] [שחר] [נגדעת] [לארץ] חולש על גוים
2 words on the leather — 1 partly restored, 8 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 14:12
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.
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
hev'-'n.
See ASTRONOMY.
Heaven
(1.) Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), “the eagles of heaven” (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. Raki’a , Authorized Version, firmament. [FIRMAMENT] Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) Marom , used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) Shechakim , "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression "third heaven," (
In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28.
In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found…
הֵילֵל (heylel) means 'shining one' or 'morning star,' often associated with the king of Babylon and sometimes with Satan. It derives from a root meaning brightness, and is linked to the term 'Lucifer,' meaning 'light-bearer.' The primary reference is Isaiah 14:12, where it is used as an epithet.
הֵילֵל n.m. appell. shining one, epith. of king of Babylon, Is 14:12
ref
H1966 הֵילֵל shining one, epith. of king of Babylon
1966 heylel hay-lale'
from 1984 (in the sense of brightness); the
morning-star:--lucifer.
see HEBREW for 01984
הֵילֵל (he.lel) — Day Star.
Lucifer = "light-bearer"
1) shining one, morning star, Lucifer
1a) of the king of Babylon and Satan (fig.)
2) (TWOT) 'Helel' describing the king of Babylon
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
שַׁ֫חַר (shachar) means 'dawn' and can refer to both the literal time of day and figuratively or adverbially to concepts of early light or morning. It is derived from a related root, שָׁחַר (H7836), and is used in various contexts to denote the beginning of light.
שַׁ֫חַר n.m. dawn
base
H7837 שַׁ֫חַר dawn
7837 shachar shakh'-ar
from 7836; dawn (literal, figurative or
adverbial):--day(-spring), early, light, morning, whence
riseth.
see HEBREW for 07836
שַׁ֫חַר (sha.char) — dawn.
1) dawn
1a) dawn
1b) at dawn (as adverb)
N-ms — Noun common · masculine singular absoluteHNcmsa
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
V-Niphal-Perf-2ms — Verb · Niphal · perfect second person masculine singularHVNp2ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
חָלַשׁ (chalash) is a primitive root meaning to weaken or be weak. It covers the ideas of prostration and decay, indicating a state of being disabled or overthrown. The entries consistently emphasize its use in contexts related to weakness and prostration.
[חָלַשׁ] vb. 1. be weak, prostrate. 2. weaken, disable, prostrate
base
H2522 חָלַשׁ 1. be weak, prostrate. 2. weaken, disable, prostrate
2522 chalash khaw-lash'
a primitive root; to prostrate; by implication, to overthrow,
decay:--discomfit, waste away, weaken.
חָלַשׁ (cha.lash) — to weaken.
1) to be weak, be prostrate
1a) (Qal) to be prostrate
2) to weaken, disable, prostrate
2a) (Qal) to disable, prostrate
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.