Isaiah 24:23 — Word Study
WLCוְחָֽפְרָה֙ הַלְּבָנָ֔ה וּבוֹשָׁ֖ה הַֽחַמָּ֑ה כִּֽי־ מָלַ֞ךְ יְהוָ֣ה צְבָא֗וֹת בְּהַ֤ר צִיּוֹן֙ וּבִיר֣וּשָׁלִַ֔ם וְנֶ֥גֶד זְקֵנָ֖יו כָּבֽוֹד׃ פ
BSAThe moonlᵉbânâh [will be veiled, abashed] will be confoundedchâphêr and the sunchammâh [will be put to shame, embarrassed] will be ashamedbûwsh forkîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [a large group of people or things, an army] will reignmâlak■ [as king, with great authority] on Mounthar [a mountain or hill] ZionTsîyôwn [a mountain in Jerusalem, the city of God] and in JerusalemYᵉrûwshâlaim [the city of peace, the capital of Palestine] and beforeneged [in the presence of, facing] His elderszâqên [old, elderly, respected leaders] with great glorykâbôwd [honor, splendor, majesty]
| Greek | English | Parsing |
|---|---|---|
| וְחָֽפְרָה֙ | and it will be abashed | Verb, Qal, sequential perfect third person feminine singular |
| הַלְּבָנָ֔ה | the moon | Particle, noun common feminine singular absolute |
| וּבוֹשָׁ֖ה | and it will be ashamed | Verb, Qal, sequential perfect third person feminine singular |
| הַֽחַמָּ֑ה | the sun | Particle, noun common feminine singular absolute |
| כִּֽי־ | for | Particle |
| מָלַ֞ךְ | he will reign | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֗וֹת | of hosts | Noun common, feminine plural absolute |
| בְּהַ֤ר | on [the] mountain of | Preposition, noun common masculine singular construct |
| צִיּוֹן֙ | Zion | Noun proper |
| וּבִיר֣וּשָׁלִַ֔ם | and in Jerusalem | Conjunction, preposition, noun proper |
| וְנֶ֥גֶד | and before | Conjunction |
| זְקֵנָ֖יו | elders his | Suffix |
| כָּבֽוֹד׃ פ | glory | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The moon will be confounded and the sun will be ashamed; for the LORD of Hosts will reign on Mount Zion and in Jerusalem, and before His elders with great glory. |
| KJV | Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously. |
| ASV | Then the moon shall be confounded, and the sun ashamed; for Jehovah of hosts will reign in mount Zion, and in Jerusalem; and before his elders shall be glory. |
| YLT | And confounded hath been the moon, And ashamed hath been the sun, For reigned hath Jehovah of Hosts In mount Zion, and in Jerusalem, And over-against His elders — honour! |
| WEB | Then the moon will be confounded, and the sun ashamed; for Yahweh of Armies will reign on Mount Zion and in Jerusalem; and glory will be before his elders. |
| BBE | Then the moon will be veiled, and the sun put to shame; for the Lord of armies will be ruling in Mount Zion and in Jerusalem, and before his judges he will let his glory be seen. |
The translations agree on the meaning of the celestial bodies' shame and God's reign.
The verse consists of one main clause followed by a causal clause and two prepositional phrases that provide context and location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּבוֹד
verbחָפֵר
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 24:23
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 Reign of the LORDgenerated
Isaiah 24:23 speaks of a time when the celestial bodies will experience shame, reflecting the overwhelming glory of the LORD as He reigns on Mount Zion and in Jerusalem. This passage is part of a larger prophecy concerning the judgment and restoration of the earth, indicating a profound shift in the cosmic order as God asserts His authority.
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 30:26 | The light of the moon will be as bright as the sun, and the light of the sun will be seven times brighter—like the light of seven days—on the day that the LORD binds up the brokenness of His people and heals the wounds He has inflicted. |
| 3 | Isaiah 60:19 | No longer will the sun be your light by day, nor the brightness of the moon shine on your night; for the LORD will be your everlasting light, and your God will be your splendor. |
| 4 | Ezekiel 32:7–8 | When I extinguish you, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light. |
| 5 | Joel 2:31 | The sun will be turned to darkness and the moon to blood before the coming of the great and awesome Day of the LORD. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — חָפֵר, ve.cha.fe.Rahgenerated
The verb חָפֵר (chapher) means to be abashed or ashamed. It conveys a sense of embarrassment or guilt, often used to describe a reaction to wrongdoing. In this context, it emphasizes the cosmic response to God's reign, indicating that even the moon will feel this shame.
This verb is in the Qal form, indicating a simple action, and is parsed as a sequential perfect third person feminine singular, suggesting that the moon will indeed experience this shame as a definitive event.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the moon will be ashamed and the sun will be confounded, reflecting the overwhelming glory of the LORD.
Sentence Structuregenerated
The structure of the verse is governed by multiple finite verbs, with the main actions being the shame of the moon and sun, followed by the proclamation of the LORD's reign. The prepositional phrases indicate the locations of this reign.
The Hebrew word order places emphasis on the moon and sun first, highlighting their reaction before introducing the LORD's reign, which serves as the cause of their shame.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָפֵר is rendered as τακήσεται, which indicates a similar sense of being put to shame. This choice reflects a continuity of meaning while adapting to the Greek linguistic style.
The translation captures the emotional weight of the original Hebrew, conveying the cosmic implications of God's reign.
In plain words — the whole versegenerated
Isaiah 24:23 describes a time when the moon will be ashamed and the sun confounded because the LORD of Hosts will reign on Mount Zion and in Jerusalem, before His elders with great glory. This emphasizes God's ultimate authority and the response of creation to His majesty.
Frequently Asked Questionsgenerated
The moon's shame signifies the overwhelming glory of God that eclipses even celestial bodies, highlighting His supreme authority.
The sun's confusion reflects the cosmic impact of God's reign, indicating that His glory surpasses all creation.
Mount Zion represents God's chosen dwelling place, symbolizing His presence and authority in Jerusalem.
This verse illustrates that God's glory is so profound that it affects even the celestial realm, showcasing His power and majesty.
Reflection Questionsgenerated
- In what ways do I see God's glory reflected in the world around me?
- How can I respond to God's authority in my life today?
- What does it mean for me to acknowledge God's reign over my circumstances?
- How can I share the significance of God's glory with others?
The early church on this verse — how the Fathers read it
Early Church Fathers, including Jerome and Bede, reference this verse to discuss God's glory and judgment, illustrating its theological significance.
He [Isaiah] was pricked by the thorn of sin; you are decked with the flowers of virtue. “The moon shall be ashamed, and the sun confounded, when the Lord shall punish the host of heaven on high.” This is explained by another passage.Early Church Fathers on Isaiah 24 →
The stars on the day of judgment will be seen obscurely, not because of a gradual waning of their own light but due to the overwhelming brilliance of the true light, who is the supreme Judge coming in majesty,Early Church Fathers on Isaiah 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 24:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the moon shall be confounded, and the sun ashamed,.... Either literally understood; and the meaning is, that they shall be darkened, their light being eclipsed by the superior light of Christ,
Read John Gill on Isaiah 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
Read Robert Jamieson on Isaiah 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe moon shall be confounded, and the sun ashamed. The sun and moon are here considered either, 1. As they were abused to idolatry; for these two were most eminent idols, and most generally worshipped, especially in those Eastern countries, 17:3 , &c., and so may be put for all idols, which were confounded by Christ at his coming, as was foretold in Scripture, and verified by the testimony of ancient, yea, even of heathen historians. Or, 2. As they were the most eminent and glorious lights of the world, and were oft used, both in Scripture and other authors, to signify the great kings, and potentates, and glories of the world, as hath been formerly noted, and we shall have further occasion…
Read Matthew Poole on Isaiah 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 24:23 Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.Ver. 23. Then the moon shall be confounded.] The glory of Christ’ s kingdom shall be so great, that in comparison to it the sun and moon shall cast no light. See Isaiah 24:23; Isaiah 60:19. When the Lord of hosts.] The Lord Christ, summus caelitum Imperator. And before his ancients.] The whole Church and especially her officers, which are the glory of Christ.
Read John Trapp on Isaiah 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) The moon shall be confounded . . .—The thought implied is that the most glorious forms of created light will become dim, the moon red as with the blush of shame, the sun turning pale, before the glory of Jehovah’s presence. The Lord of hosts shall reign . . .—Better, hath become king, the phrase being that used as in 2 Samuel 5:4; 1 Kings 15:1, for a king’s accession to his throne. And before his ancients gloriously.—Better, and before his elders shall he glory. The “elders” are, like the seventy of Exo 24:9, like the twenty-four of Rev 4:4, the chosen ones of the new Jerusalem, to whom it shall be given, as the counsellors of the great King, to see His glory, that glory resting on…
Read Charles John Ellicott on Isaiah 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Before his ancients gloriously] In the sigt of their olde men he schal ben glorified. Old MS. BIBLE. "The figurative language of the prophets is taken from the analogy between the world natural and an empire or kingdom considered as a world politic. Accordingly the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people; or so much of it as is considered in prophecy: and the things in that world signify the analogous things in this. For the heavens and the things therein signify thrones and dignities, and those who enjoy them; and the earth with the things thereon, the inferior people; and the lowest parts of the…
Read AdamClarke on Isaiah 24 →CambridgeThe Cambridge Bible for Schools and Colleges23. the moon shall be confounded … ashamed] i.e. shall “pale their ineffectual fires” before the light of Jehovah’s presence (see ch. Isaiah 60:19). A punishment of the sun and moon, as representatives of the “host of heaven,” is not to be thought of. The words “moon” and “sun” are poetic, signifying respectively “the white” and “the hot.” (Cf. ch. Isaiah 30:26) the lord of hosts shall reign] Lit. “hath proclaimed Himself king.” before his ancients gloriously] Render with R.V. marg. before his ancients (elders) shall be glory. There is an allusion to the Theophany seen by the seventy elders of Israel at Mount Sinai, recorded in Exodus 24:9-10. It is significant that the representatives of…
Read Cambridge on Isaiah 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThen the moon shall be confounded - The heavenly bodies are often employed in the sacred writings to denote the princes and kings of the earth.
Read Albert Barnes on Isaiah 24 →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
The moon will be confounded and the sun will be ashamed; for the LORD of Hosts will reign on Mount Zion and in Jerusalem, and before His elders with great glory.
Then the moon will be confounded, and the sun ashamed; for Yahweh of Armies will reign on Mount Zion and in Jerusalem; and glory will be before his elders.
The moon will be confounded and the sun will be ashamed; for the LORD of Hosts will reign on Mount Zion and in Jerusalem, and before His elders with great glory.
The full moon will be covered up, the bright sun will be darkened; for the Lord who commands armies will rule on Mount Zion in Jerusalem in the presence of his assembly, in majestic splendor.
Tyndale line
Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
Then the moon shall be confounded, and the sun ashamed; for Jehovah of hosts will reign in mount Zion, and in Jerusalem; and before his elders shall be glory.
Then the moon shall be confounded, and the sun ashamed; for the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign on mount Zion, and in Jerusalem, and before his ancients gloriously.
Then the moone shall be abashed, and the sunne ashamed, when the Lord of hostes shall reigne in mount Zion and in Ierusalem: and glory shalbe before his ancient men.
Strictly literal
And the moon shall be confounded, and the sun ashamed; for Jehovah of hosts shall reign on mount Zion, and in Jerusalem, and before his ancients in glory.
And confounded hath been the moon, And ashamed hath been the sun, For reigned hath Jehovah of Hosts In mount Zion, and in Jerusalem, And over-against His elders — honour!
And the moon has been confounded, || And the sun has been ashamed, || For YHWH of Hosts has reigned || In Mount Zion, and in Jerusalem, || And before His elderly—glory!
And the moon shall be put to the blush, and the sun be made ashamed; for the Lord of hosts will reign on mount Zion, and in Jerusalem, and before his ancients in glory.
Then the moon will be ashamed, and the sun disgraced, for Yahweh of hosts will reign on Mount Zion and in Jerusalem, and before his elders in glory.
From the Latin
And the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem, and shall be glorified in the sight of his ancients.
Simplified
The moon will be embarrassed and the sun will be ashamed, for the Lord Almighty will reign in glory on Mount Zion and in Jerusalem in the presence of its leaders.
Then the moon will be veiled, and the sun put to shame; for the Lord of armies will be ruling in Mount Zion and in Jerusalem, and before his judges he will let his glory be seen.
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 is supported by the Septuagint and the Dead Sea Scrolls, which align closely with the Hebrew wording. The scrolls confirm the essential elements of the verse, with minor variations in word order and restoration.
וְחָֽפְרָה֙ הַלְּבָנָ֔ה וּבוֹשָׁ֖ה הַֽחַמָּ֑ה כִּֽי־ מָלַ֞ךְ יְהוָ֣ה צְבָא֗וֹת בְּהַ֤ר צִיּוֹן֙ וּבִיר֣וּשָׁלִַ֔ם וְנֶ֥גֶד זְקֵנָ֖יו כָּבֽוֹד׃ פ
13 of the 14 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.
וחפרה הלבנה ובושה החמה כי מלך יהוה צבאות בהר ציון ובירושלם ונגד זקני׳ו כבוד
14 words on the leather.
וחפרה הלבנה ובושה [החמה] [כי] [מלך] [יהוה] [צבאות] [בהר] [ציון] [ובירושלם] ונגד זקני׳ו כבוד
6 words on the leather — 8 supplied entire by an editor.
וחפרה הלבנה ובושה [החמה] [כי] [מלך] [יהוה] [צבאות] [בהר] ציון ובירושלים ונגד זקני׳ו [כבוד]
4 words on the leather — 3 partly restored, 7 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 24:23
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.
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
לְבָנָה (lbanah) means 'moon' and is derived from the root meaning 'white.' The entries consistently define it as the moon, with a poetic connotation. It is noted for its association with brightness, reflecting the moon's appearance.
לְבָנָה n.f. moon, poet.
base
H3842 לְבָנָה moon, poet.
3842 lbanah leb-aw-naw'
from 3835; properly, (the) white, i.e. the moon:--moon. See
also 3838.
see HEBREW for 03835
see HEBREW for 03838
לְבָנָה (le.va.nah) — moon.
moon (as white)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
חַמָּה (chammah) refers to 'heat' and 'sun,' primarily in a poetic context. It is derived from the root word for heat, which emphasizes its connection to the sun's warmth. The entries consistently highlight its meanings without significant disagreement.
חַמָּה n.f. heat, sun (poet.)
base
H2535 חַמָּה heat, sun (poet.)
2535 chammah kham-maw'
from 2525; heat; by implication, the sun:--heat, sun.
see HEBREW for 02525
חַמָּה (cham.mah) — heat.
sun, heat of the sun, heat
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
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…
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ran: The Hebrew word malekhuth, may be rendered "kinghood," "royal dignity," "kingdom," "government" ("reign"). The verb is malakh, "to be king" ("to reign as king"), "to become king," "to accede to the throne," "to assume royal power publicly" and, generally speaking, "to become powerful." In the New Testament hegemonia, basileia, basileuein. The word is used, either as a noun or as a verb, of Yahweh (God), the Messiah (Christ) and men (kings, etc.); then of such terms as sin, death, grace; of the woman in Revelation and, conditionally, of the Christians; once, ironically, of the Corinthians. "Reign" as a noun referring to the time of reigning occurs in 1Ki 6:1 (Solomon); 2Ki 24:12 (Nebuchadnezzar); 1Ch 4:31 (David; compare
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
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Conj | Prep — ConjunctionHC/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Adj | Suff — SuffixHAampc/Sp3ms
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 absoluteHNcmsa
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law