Isaiah 16:14 — Word Study
WLCוְעַתָּ֗ה דִּבֶּ֣ר יְהוָה֮ לֵאמֹר֒ בְּשָׁלֹ֤שׁ שָׁנִים֙ כִּשְׁנֵ֣י שָׂכִ֔יר וְנִקְלָה֙ כְּב֣וֹד מוֹאָ֔ב בְּכֹ֖ל הֶהָמ֣וֹן הָרָ֑ב וּשְׁאָ֥ר מְעַ֛ט מִזְעָ֖ר ל֥וֹא כַבִּֽיר׃ ס
BSAAnd nowʻattâh [at this present time, currently] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saysdâbar■ In threeshâlôwsh [a period of testing, a short time] yearsshâneh as a hired workersâkîyr [a laborer, someone paid by the day or year] counts the yearsshâneh Moab’sMôwʼâb [the land and descendants of Lot's son] splendorkâbôwd [glory, great honor] will become an object of contemptqâlâh [dishonored, treated with contempt] with allkôl [every single one, the entire multitude] her manyrab peoplehâmôwn [a large crowd, a great multitude] And those who are leftshᵉʼâr [the remnant, the remaining ones] will be fewmᵉʻaṭ [small in number, little] [and] feeblelôʼ [weak, not mighty]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֗ה | and now | Conjunction, adverb |
| דִּבֶּ֣ר | he says | Verb, Piel, perfect third person masculine singular |
| יְהוָה֮ | Yahweh | Noun proper |
| לֵאמֹר֒ | saying | Preposition, verb qal infinitive construct common |
| בְּשָׁלֹ֤שׁ | in three | Preposition |
| שָׁנִים֙ | years | Noun common, masculine plural absolute |
| כִּשְׁנֵ֣י | like [the] years of | Preposition, noun common masculine plural construct |
| שָׂכִ֔יר | a hired laborer | Adj |
| וְנִקְלָה֙ | and it will be lightly esteemed | Verb, Niphal, sequential perfect third person masculine singular |
| כְּב֣וֹד | [the] honor of | Noun common, masculine singular construct |
| מוֹאָ֔ב | Moab | Noun proper |
| בְּכֹ֖ל | for all | Preposition, noun common masculine singular construct |
| הֶהָמ֣וֹן | the multitude | Particle, noun common masculine singular absolute |
| הָרָ֑ב | great | Particle |
| וּשְׁאָ֥ר | and a remnant | Conjunction, noun common masculine singular absolute |
| מְעַ֛ט | little | Noun common, masculine singular absolute |
| מִזְעָ֖ר | smallness | Noun common, masculine singular absolute |
| ל֥וֹא | not | Particle |
| כַבִּֽיר׃ ס | [will be] mighty |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And now the LORD says, “In three years, as a hired worker counts the years, Moab’s splendor will become an object of contempt, with all her many people. And those who are left will be few and feeble.” |
| KJV | But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble. |
| ASV | But now Jehovah hath spoken, saying, Within three years, as the years of a hireling, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant shall be very small and of no account. |
| YLT | And now hath Jehovah spoken, saying, 'In three years, as years of an hireling, Lightly esteemed is the honour of Moab, With all the great multitude, And the remnant [is] little, small, not mighty!' |
| WEB | But now Yahweh has spoken, saying, “Within three years, as a worker bound by contract would count them, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant will be very small and feeble.” |
| BBE | But now the Lord has said, In three years, the years of a servant working for payment, the glory of Moab, all that great people, will be turned to shame, and the rest of Moab will be very small and without honour. |
The translations agree on the essential meaning of the verse, with variations in phrasing.
The verse is structured with a main declaration followed by supporting phrases that elaborate on the prophecy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbדָבַר
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 16:14
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 Prophecy Against Moabgenerated
Isaiah 16:14 presents a stark warning from the LORD regarding Moab. It emphasizes the certainty of judgment that will befall Moab in three years, a period likened to how a hired worker counts time. This prophecy reflects God's sovereignty and the consequences of pride and idolatry, echoing themes found in earlier chapters of Isaiah, particularly in Isaiah 15:1 and Isaiah 15:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 7:16 | For before the boy knows enough to reject evil and choose good, the land of the two kings you dread will be laid waste. |
| 2 | Isaiah 15:5 | My heart cries out over Moab; her fugitives flee as far as Zoar, as far as Eglath-shelishiyah. With weeping they ascend the slope of Luhith; they lament their destruction on the road to Horonaim. |
| 3 | Isaiah 21:16 | For this is what the Lord says to me: “Within one year, as a hired worker would count it, all the glory of Kedar will be gone. |
| 4 | Deuteronomy 15:8 | Instead, you are to open your hand to him and freely loan him whatever he needs. |
| 5 | Isaiah 17:4 | “In that day the splendor of Jacob will fade, and the fat of his body will waste away, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) is the proper name of the God of Israel, often rendered as 'the LORD'. It signifies the self-existent or eternal nature of God, emphasizing His covenant relationship with His people. This name is used throughout the Old Testament to denote God's authority and faithfulness.
In this verse, Yahweh's declaration serves as a powerful reminder of His control over nations and their fates. The use of His name underscores the seriousness of the message being conveyed, as it is not merely a human pronouncement but a divine decree.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the key elements of the verse.
Sentence Structuregenerated
The main verb of the verse is דִּבֶּ֣ר, diber ('he says'), which governs the entire declaration. The structure includes a prepositional phrase indicating the time frame, followed by clauses detailing the consequences for Moab.
The arrangement emphasizes the immediacy of the LORD's message, with the conjunction וְעַתָּה (ve'atah, 'and now') setting the stage for the prophecy.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְהוָה is rendered as κύριος (kyrios), meaning 'Lord.' This translation maintains the authority of the speaker while adapting the name for a Greek-speaking audience.
The choice of ἀτιμασθήσεται (atimasthēsetai) for נִקְלָה indicates a focus on dishonor, aligning with the Hebrew sense of contempt but also suggesting a broader interpretation of disgrace.
In plain words — the whole versegenerated
Isaiah 16:14 reveals the LORD's warning that in three years, Moab's glory will be diminished, and her people will be few and weak. This prophecy highlights the consequences of pride and serves as a reminder of God's authority over nations.
Frequently Asked Questionsgenerated
It signifies the impending judgment and downfall of Moab due to their pride and idolatry, emphasizing God's sovereignty over nations.
The mention of three years serves as a definitive time frame for the prophecy, indicating a period of testing and certainty for Moab's fate.
The 'remnant' refers to the few people who will survive the judgment, indicating a small group left after the destruction of Moab's glory.
This verse connects to earlier warnings in Isaiah about the consequences of turning away from God and the fate of nations that oppose Him.
Reflection Questionsgenerated
- What can we learn from Moab's downfall about pride and humility?
- How does understanding God's sovereignty impact our view of current events?
- In what ways can we recognize and respond to God's warnings in our lives?
- What does it mean to be part of the 'remnant' in today's context?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Jerome, referenced this verse to discuss God's judgment and the fate of nations, emphasizing the prophetic nature of the text.
And now the Lord has spoken, saying: In three years, like the years of a hired worker, the glory of Moab will be taken away from all the multitude of people, and only a few will be left, small and insignificant.Early Church Fathers on Isaiah 16 →
And now the Lord has spoken, saying: In three years, like the years of a hired worker, the glory of Moab will be taken away from all its people, and only a few will be left, not many.Early Church Fathers on Isaiah 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 16:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut now the Lord hath spoken,.... Something else. What follows is a distinct prophecy from the former, and has a date annexed to it, when it should be fulfilled: the former prophecy relates to the
Read John Gill on Isaiah 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.
Read Robert Jamieson on Isaiah 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath spoken; hath made this further discovery of his mind to me. Within three years; to be computed either, 1. From the time of Jerusalem’ s destruction by Nebuchadnezzar, who did, as is confessed by all, invade the Moabites at or about that time, and execute the judgment first foretold by this prophet, and afterwards by Jeremiah 48. Or rather, 2. From the time of the delivery of this prophecy; which being uncertain, leaves us the greater latitude for the determination of the precise time when this was fulfilled. But this is certain, from , that this prophecy must be delivered, at furthest, before the end of Hezekiah’ s reign. And then there ariseth this great difficulty, How this can…
Read Matthew Poole on Isaiah 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 16:14 But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant [shall be] very small [and] feeble.Ver. 14. Within three years.] In which time the sins of the Moabites shall be full, and themselves ripe and ready for vengeance. Three years hence, therefore, sc., in the fourth year of King Hezekiah; for then came up Shalmaneser against Samaria, and it is probable that in his march thither he invaded and subdued these Moabites, that he might leave all safe behind him. A hundred years after which, or more, Nebuchadnezzar utterly ruined them, according to Jeremiah 48:1-47…
Read John Trapp on Isaiah 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) But now the Lord hath spoken . . .—The point of contrast seems to lie in the vaguer character of what had gone before, and the specific defined prediction that follows. “Within three years,” measured with the exactness of the hired labourer, who will not give more than he has contracted for, and of the employer, who will not take less. The same phrase meets us in Isaiah 21:16.The glory of Moab shall be contemned.—We may infer from the fact that the prophecy was recorded when the writings of Isaiah were collected. whether by himself or another, that men looked on it as an instance of his prevision. History is, indeed, silent as to the manner of its fulfilment. It was probable, however…
Read Charles John Ellicott on Isaiah 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Within three years] בשלש beshalish כשלש keshalish, according, or in or about three years, is the reading of nine of Kennicott's and De Rossi's MSS., and two ancient editions. But the present reading may well stand: "Now, the Lord hath spoken, saying, Within three years, as the years of a hireling." It seems as if this prophecy had been delivered before, without any time specified for its fulfilment; but now the time is determined - "in three years, as the years of a hireling" - for, as a hireling counts even to a single day, and will not abide with his employer an hour beyond the time agreed on; so, in three years, even to a day, from the delivery of this prophecy, shall…
Read AdamClarke on Isaiah 16 →CambridgeThe Cambridge Bible for Schools and Colleges14. If ch. Isaiah 15:1 to Isaiah 16:12 describe real events, the verse shews that in the interval Moab had recovered some measure of its former prosperity. as the years of a hireling] As the hireling serves for the stipulated time, but not a moment longer, so the judgment on Moab shall not be deferred beyond the space of three years (cf. ch. Isaiah 21:16). the glory of Moab (Isaiah 16:6) shall be contemned] or “contemptible.” the remnant … feeble] lit. “the remnant shall be small, little (ch. Isaiah 10:25, Isaiah 29:17—of time), not strong.” It is hazardous to assume that the “remnant” here is the nucleus of a regenerated Messianic community.
Read Cambridge on Isaiah 16 →Albert Barnes1798–1870Barnes' Notes on the BibleBut now the Lord hath spoken - This refers to the particular and specific prophecy of Isaiah that destruction should come upon them in three years.
Read Albert Barnes on Isaiah 16 →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
And now the LORD says, “In three years, as a hired worker counts the years, Moab’s splendor will become an object of contempt, with all her many people. And those who are left will be few and feeble.”
But now Yahweh has spoken, saying, “Within three years, as a worker bound by contract would count them, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant will be very small and feeble.”
And now the LORD says, “In three years, as a hired worker counts the years, Moab’s splendor will become an object of contempt, with all her many people. And those who are left will be few and feeble.”
Now the Lord makes this announcement: “Within exactly three years Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.”
Tyndale line
But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.
But now Jehovah hath spoken, saying, Within three years, as the years of a hireling, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant shall be very small and of no account.
But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant shall be very small and of no account.
But now the LORD hath spoken, saying, Within three years, as the years of a hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.
And nowe the Lord hath spoken, saying, In three yeres, as the yeeres of a hireling, and the glorie of Moab shall be contemned in all the great multitude, and the remnant shalbe very small and feeble.
Strictly literal
And now Jehovah speaketh saying, Within three years, as the years of a hired servant, and the glory of Moab shall be brought to nothing, with all that great multitude; and the remnant shall be small, few, of no account.
And now hath Jehovah spoken, saying, 'In three years, as years of an hireling, Lightly esteemed is the honour of Moab, With all the great multitude, And the remnant [is] little, small, not mighty!'
And now YHWH has spoken, saying, “In three years, as years of a hired worker, || The glory of Moab is lightly esteemed, || With all the great multitude, || And the remnant [is] little, small, not mighty!”
But now hath the Lord spoken, saying, Within three years, as the years of a hired laborer, shall the glory of Moab be rendered mean with all this [his] great multitude; and the remnant shall be very small and inconsiderable.
Again Yahweh speaks, “Within three years, the glory of Moab will disappear; in spite of his many people, the remnant will be very few and insignificant.”
From the Latin
And now the Lord hath spoken, saying: In three years, as the years of a hireling, the glory of Moab shall be taken away for all the multitude of the people, and it shall be left small and feeble, not many.
Simplified
But now the Lord speaks again, and says, In three years, just as a contract worker precisely counts years, Moab's glory will turn into something to be laughed at. Despite there being so many Moabites now, soon there will only be a few feeble people left.
But now the Lord has said, In three years, the years of a servant working for payment, the glory of Moab, all that great people, will be turned to shame, and the rest of Moab will be very small and without honour.
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, Septuagint, and the Dead Sea Scrolls all convey the core message of the prophecy against Moab, with the Masoretic Text being the most complete. The scrolls confirm the wording of the prophecy, showing consistency across these ancient witnesses.
וְעַתָּ֗ה דִּבֶּ֣ר יְהוָה֮ לֵאמֹר֒ בְּשָׁלֹ֤שׁ שָׁנִים֙ כִּשְׁנֵ֣י שָׂכִ֔יר וְנִקְלָה֙ כְּב֣וֹד מוֹאָ֔ב בְּכֹ֖ל הֶהָמ֣וֹן הָרָ֑ב וּשְׁאָ֥ר מְעַ֛ט מִזְעָ֖ר ל֥וֹא כַבִּֽיר׃ ס
16 of the 19 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.
ועתה דבר יהוה לאמור בשלוש שנים כשני שכיר ונקלה כבוד מואב בכול ההמון הרב ושאר מעט מזצער ולוא כבוד
19 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 16:14
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Prep | Adj — PrepositionHR/Acbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | Adj — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שָׂכִיר (sakiyr) refers to someone who is hired, typically as a laborer or servant. The term can also apply to animals that are hired for work. It is derived from a root meaning 'to hire' and is used in contexts involving daily or yearly wages.
שָׂכִיר adj. hired
hired, of beast
usu. as subst. hireling, hired labourer
base
H7916 שָׂכִיר hired . hired, of beast
. usu. as subst. hireling, hired labourer
7916 sakiyr saw-keer'
from 7936; a man at wages by the day or year:--hired (man,
servant), hireling.
see HEBREW for 07936
שָׂכִיר (sa.khir) — hired.
1) hired
1a) hired (of animal)
1b) hireling, hired labourer (subst)
1b1) mercenary
Adj — AdjHAamsa
קָלָה (qalah) is a Hebrew verb that conveys the idea of dishonor or contempt. It can mean to be lightly esteemed or to treat someone with disgrace. The word appears in both the Niphal and Hiphil forms, indicating a passive state of being dishonored and an active state of treating someone shamefully, respectively.
[קָלָה] vb. Niph. be lightly esteemed, dishonoured
Hiph. treat with contempt, dishonour
base
H7034 [קָלָה] Niph. be lightly esteemed, dishonoured . treat with contempt, dishonour
7034 qalah kaw-law'
a primitive root; to be light (as implied in rapid motion),
but figuratively, only (be (causatively, hold) in
contempt):--base, contemn, despise, lightly esteem, set
light, seem vile.
קָלָה (qa.lah) — to dishonor.
1) to disgrace, dishonour, be lightly esteemed, be dishonoured, be despised
1a) (Niphal) to be dishonoured, be despised, be lightly esteemed
1b) (Hiphil) to treat with contempt, dishonour, treat shamefully
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — 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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Art | Adj — ParticleHTd/Aamsa
שְׁאָר (sh'ar) refers to a remainder or remnant, indicating what is left over. It is derived from a related term, שָׁאַר (sha'ar), and encompasses meanings like rest and residue. The word is used in contexts that imply what remains after a part has been removed or used.
שְׁאָר n.m. rest, residue, remnant
base
H7605 שְׁאָר rest, residue, remnant
7605 sh'ar sheh-awr'
from 7604; a remainder:--X other, remnant, residue, rest.
see HEBREW for 07604
שְׁאָר (she.ar) — remnant.
rest, residue, remnant, remainder
Aramaic equivalent: she.ar (שְׁאָר "remainder" H7606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
rem'-nant: Remnant is the translation of yether, "what is left over" (De 3:11; 28:54; Jos 12:4, etc.); of she'-ar, "the rest" (Ezr 3:8 the King James Version; Isa 10:20,21,22; 11:16, etc.; Ze 1:4); more frequently of she'-erith, "residue," etc. (2Ki 19:4,31; 2Ch 34:9; Ezr 9:14; Isa 14:30, etc.). As the translation of the last-mentioned two words, "remnant" has a special significance in the prophecies of Isaiah, as denoting "a holy seed," or spiritual kernel, of…
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
N-ms — Noun common · masculine singular absoluteHNcmsa
מִזְעָר (miz'ar) refers to something small or minimal, encompassing meanings like 'a little,' 'a trifle,' or 'a few.' It suggests a sense of diminutiveness, whether in quantity or time. The word is derived from a root associated with fewness, and it can imply a remnant or very small number.
מִזְעָר n.[m.] a little, a trifle, a few
base
H4213 מִזְעָר a little, a trifle, a few
4213 miz`ar miz-awr'
from the same as 2191; fewness; by implication, as superl.
diminutiveness:--few, X very.
see HEBREW for 02191
מִזְעָר (miz.ar) — little.
1) a little, a trifle, a few
1a) a trifle, a little (of time)
1b) a remnant, a very few (of number)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
כַּבִּיר (kabbiyr) means great, mighty, or powerful, and can also refer to something vast in extent or number. It is derived from a root that conveys strength and age. The term appears in poetic contexts, emphasizing its significance in describing might or abundance.
כַּבִּיר adj. great, mighty, much, only poet.
base
H3524 כַּבִּיר great, mighty, much, only poet.
3524 kabbiyr kab-beer'
from 3527; vast, whether in extent (figuratively, of power,
mighty; of time, aged), or in number, many:--+ feeble, mighty,
most, much, strong, valiant.
see HEBREW for 03527
כַּבִּיר (kab.bir) — mighty.
mighty, great, powerful, many, much
HAamsa — HAamsa