Isaiah 3:18 — Word Study
WLCבַּיּ֨וֹם הַה֜וּא יָסִ֣יר אֲדֹנָ֗י אֵ֣ת תִּפְאֶ֧רֶת הָעֲכָסִ֛ים וְהַשְּׁבִיסִ֖ים וְהַשַּׂהֲרֹנִֽים׃
BSAIn thathûwʼ dayyôwm [before all time, from the very first, the day of the Lord] the LordʼĂdônây [Adonay, the supreme God] will take awayçûwr▸ [remove, turn aside] their finerytiphʼârâh [beauty, ornaments, tinkling jewelry] [their] ankletsʻekeç [ankle bracelets, foot-rings] and headbandsshâbîyç△ [cauls, hair netting] and crescentssahărôn [round tires like the moon, moon-ornaments]
| Greek | English | Parsing |
|---|---|---|
| בַּיּ֨וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֜וּא | that | Particle, pronoun |
| יָסִ֣יר | he will remove | Verb, Hiphil, imperfect third person masculine singular |
| אֲדֹנָ֗י | [the] Lord | Noun proper |
| אֵ֣ת | the object marker | Particle |
| תִּפְאֶ֧רֶת | [the] splendor of | Noun common, feminine singular construct |
| הָעֲכָסִ֛ים | the anklets | Particle, noun common masculine plural absolute |
| וְהַשְּׁבִיסִ֖ים | and the amulets | Conjunction, particle, noun common masculine plural absolute |
| וְהַשַּׂהֲרֹנִֽים׃ | and the ornaments | Conjunction, particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In that day the Lord will take away their finery: their anklets and headbands and crescents; |
| KJV | In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, |
| ASV | In that day the Lord will take away the beauty of their anklets, and the cauls, and the crescents; |
| YLT | In that day doth the Lord turn aside The beauty of the tinkling ornaments, And of the embroidered works, And of the round tires like moons, |
| WEB | In that day the Lord will take away the beauty of their anklets, the headbands, the crescent necklaces, |
| BBE | In that day the Lord will take away the glory of their foot-rings, and their sun-jewels, and their moon-ornaments, |
The translations agree on the action of removal as stated in יָסִ֣יר — see How Translations Differ.
The main verb drives the sentence, with a clear structure that lists the items being removed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 3:18
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 Judgment on the Daughters of Ziongenerated
Isaiah 3:18 speaks of a day when the Lord will take away the finery of the daughters of Zion, highlighting a time of judgment where outward beauty is stripped away. This passage is part of a larger section that addresses the consequences of pride and excess in Israelite society, where God promises to humble His people by removing their adornments, as seen in the following verses that list various items of jewelry and beauty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 8:21 | Then Zebah and Zalmunna said, “Get up and kill us yourself, for as the man is, so is his strength.” So Gideon got up and killed Zebah and Zalmunna, and he took the crescent ornaments from the necks of their camels. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יָסִ֣יר, ya.Sirgenerated
The verb סוּר (sur) means to turn aside or remove, indicating a deliberate action taken by the Lord. This verb is in the Hiphil stem, which often conveys causative action, suggesting that God actively removes these adornments from His people.
In this context, the removal signifies not just a loss of physical beauty but also a stripping away of false security and pride. It reflects God's authority and intention to bring His people back to humility and dependence on Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יָסִ֣יר governs the entire verse, indicating the action of removal. The structure includes a prepositional phrase indicating the time frame ('in that day') followed by the object of the verb, which is the finery being removed.
The sentence structure highlights the direct action of the Lord and the specific items being addressed, creating a clear and impactful statement about divine judgment.
Septuagint Backgroundgenerated
The Septuagint translates the main verb יָסִ֣יר with ἀφελεῖ, meaning 'to take away' or 'to remove', which aligns closely with the Hebrew meaning. This choice emphasizes the act of removal as a significant divine action.
The use of this Greek term indicates a straightforward interpretation of the Hebrew text, focusing on the act of stripping away rather than any additional connotations.
In plain words — the whole versegenerated
Isaiah 3:18 tells us that on a certain day, the Lord will take away the beautiful ornaments of His people. This includes their anklets, headbands, and crescent-shaped decorations. This verse is part of a larger message about God's judgment on pride and excess among His people.
Frequently Asked Questionsgenerated
It signifies a divine judgment where God removes the outward symbols of beauty and pride, calling His people to humility.
These items represent the adornments that symbolize wealth and status, which God intends to strip away to humble His people.
The removal signifies judgment, but it can also lead to restoration and a return to genuine dependence on God.
This passage reflects Isaiah's broader themes of judgment and the call for repentance, emphasizing God's desire for His people to turn back to Him.
Reflection Questionsgenerated
- What are some ways I rely on outward appearances instead of on God?
- How can I cultivate a spirit of humility in my life?
- What does it mean for me to let go of things that symbolize my pride?
- In what ways can I encourage others to focus on inner beauty rather than external adornments?
The early church on this verse — how the Fathers read it
Jerome comments on the adornments mentioned in this verse, listing various types of jewelry and beauty items as part of God's judgment.
And necklaces, and torcs, and pendants, and bracelets, and headbands, and diadems, and girdles, and brooches, and perfume vials, and earrings, and rings and gems hanging from the forehead.Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn that day the Lord will take away the bravery of [their] tinkling ornaments [about their feet],.... With which they made a tinkling as they went, Isaiah 3:16 it being about the shoe, and made a
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, The bravery - the finery.
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCauls: as for this and the other Hebrew words here following, I judge it unnecessary and improper to trouble the English reader with the differing interpretations given of them by learned men, which the curious may find in my Latin Synopsis. It is agreed by all that they were ornaments used by that people in those times, and made fuel to their lusts. And it is of no concernment to the direction, either of our faith or manners, exactly to understand the nature and differences of them. And therefore I shall take them as they are in our translation. Round tires like the moon; there were in ancient time, and at this day there are, some jewels or other ornaments worn which carry a manifest…
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:18 In that day the Lord will take away the bravery of [their] tinkling ornaments [about their feet], and [their] cauls, and [their] round tires like the moon,Ver. 18. The Lord will take away the bravery.] All the following bravery; for the prophet as punctually and particularly threateneth all down, as if he had lately seen the ladies’ wardrobes in Jerusalem. And if this vanity of gallantry be so blameworthy in a woman, who is naturally ζωονφιλοκοσμον, addicted to fine attire, how much more in a man, who shall turn lands into laces, and embroider his cloak with woods and parks and lordships, lining it, haply, with obligations and bonds and statutes? Of their tinkling ornaments…
Read John Trapp on Isaiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Tinkling ornaments.—These were anklets, i.e., rings of metal, with or without bells, which produced the tinkling of Isa 3:16. The “cauls” were probably wreaths, or plaits of gold or silver net-work, worn over the forehead from ear to ear, but have been taken by some scholars as sun-like balls worn like a necklace. Round tires like the moon.—The crescent ornaments which were hung on the necks of the camels of the Midianites in the time of Gideon (Judges 8:21), and are still worn by Arabian women. It is not improbable that they were connected with the worship of Ashtaroth. Among modern Arabian women they are regarded as a charm against the evil eye. (See Note on Jeremiah 44:17-19.)
Read Charles John Ellicott on Isaiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Ornaments about their feet - "The ornaments of the feet rings"] The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford, has very well explained the word עכס both verb and noun, in his very ingenious Dissertation on Proverbs 7:22-23. The verb means to skip, to bound, to dance along; and the noun, those ornaments of the feet which the Eastern ladies wore; chains or rings, which made a tinkling sound as they moved nimbly in walking. Eugene Roger, Description de la Terre Sainte, Liv. ii. ch. 2, speaking of the Arabian women, of the first rank in Palestine, says, - "Au lieu de brasselets elles ont de menottes d'argent, qu'elles portent aux poignets et aux…
Read AdamClarke on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges18–23. A long and obscure inventory of articles of feminine attire, occurring “in a profusion which it is difficult to represent” (Cheyne). It is reassuring to be reminded by Dillmann that all these things (21 in number) were not necessarily worn at one time. It should also be noted that many of the ornaments specified were used as charms, as is the case with Eastern ornaments to the present day.
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleIn that day - That is, in the time when he would inflict this exemplary punishment on them - probably the calamitous times of the Babylonian captivity.
Read Albert Barnes on Isaiah 3 →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
In that day the Lord will take away their finery: their anklets and headbands and crescents;
In that day the Lord will take away the beauty of their anklets, the headbands, the crescent necklaces,
In that day the Lord will take away their finery: their anklets and headbands and crescents;
At that time the sovereign master will remove their beautiful ankle jewelry, neck ornaments, crescent shaped ornaments,
Tyndale line
In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,
In that day the Lord will take away the beauty of their anklets, and the cauls, and the crescents;
In that day the Lord will take away the bravery of their anklets, and the cauls, and the crescents;
In that day the LORD will take away the show of their tinkling ornaments about their feet , and their cauls, and their round tires like the moon.
In that day shall the Lord take away the ornament of the slippers, and the calles, and the round tyres,
Strictly literal
In that day the Lord will take away the ornament of anklets, and the little suns and crescents,
In that day doth the Lord turn aside The beauty of the tinkling ornaments, And of the embroidered works, And of the round tires like moons,
In that day the Lord turns aside || The beauty of the jingling ornaments, || And of the embroidered works, || And of the crescents,
On that day will the Lord take away the beauty of their tinkling shoe-buckles, and the hair-nets, and the crescent-shaped ornaments,
On that day the Lord will remove their beautiful ankle jewelry, head bands, the crescent ornaments,
From the Latin
In that day the Lord will take away the ornaments of shoes, and little moons,
Simplified
At that time the Lord will remove their fine ornaments: ankle bracelets, headbands, crescent necklaces,
In that day the Lord will take away the glory of their foot-rings, and their sun-jewels, and their moon-ornaments,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree on the core wording of the verse, with the Septuagint showing some variation in word order but retaining the essential meaning. The 1Qisaa scroll matches the MT closely, while 4Q56 has some restored words, indicating a shared tradition.
בַּיּ֨וֹם הַה֜וּא יָסִ֣יר אֲדֹנָ֗י אֵ֣ת תִּפְאֶ֧רֶת הָעֲכָסִ֛ים וְהַשְּׁבִיסִ֖ים וְהַשַּׂהֲרֹנִֽים׃
6 of the 9 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.
ביומ ההוא יסיר אדוני יהוה את תפארת העכיסימ והשבישים והשהרנים
10 words on the leather.
[ביום] [ההוא] [יסיר] [אדני] [את] תפארת העכסים והשבשים [והשהרנים]
2 words on the leather — 1 partly restored, 6 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 3:18
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֶ֫כֶס (ekec) refers to an anklet or bangle, derived from a root meaning 'fetter.' The entries consistently describe it as a type of ornament, specifically one that tinkled, suggesting a decorative function. There are no significant disagreements among the lexicons.
[עֶ֫כֶס] n.[m.] anklet, bangle
base
H5914 [עֶ֫כֶס] anklet, bangle
5914 `ekec eh'-kes
from 5913; a fetter; hence, an anklet:--stocks, tinkling
ornament.
see HEBREW for 05913
עֶ֫כֶס (e.khes) — anklet.
anklet, bangle
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
שָׁבִיס (shabiyc) refers to a front-band or headband, particularly for women. It is derived from an unused root meaning to interweave, suggesting a netting for the hair. The term appears in Isaiah 3:18, where it is listed in the plural form.
[שָׁבִיס] n.[m.] front-band;—pl. Is 3:18
ref
H7636 [שָׁבִיס] front-band
7636 shabiyc shaw-beece'
from an unused root meaning to interweave; a netting for the
hair:--caul.
שָׁבִיס (sha.vis) — headband.
1) front band
1a) for woman's head
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
were ornaments, gems, scrolls. etc.. worn as preservatives against the power of enchantments, and generally inscribed with mystic forms or characters. The "earrings" in (Genesis 35:4) were obviously connected with idolatrous worship and were probably amulets taken from the bodies of the slain Shechemites. They are subsequently mentioned among the spoils of Midian. (Judges 8:24) In (Hosea 2:13) is another like reference. The "earrings" in (Isaiah 3:20) were also amulets.
שַׂהֲרוֹן (saharon) refers to a moon or crescent, often described as an ornament or a round pendant. The word is derived from a root meaning 'round' and is associated with a tire-like shape. It emphasizes the crescent form, particularly in ornamental contexts.
[שַׂהֲרוֹן] n.[m.] moon, or crescent
base
H7720 [שַׂהֲרוֹן] moon, or crescent
7720 saharon sah-har-one'
from the same as 5469; a round pendant for the
neck:--ornament, round tire like the moon.
see HEBREW for 05469
שַׂהֲרוֹן (sa.ha.ron) — crescent.
1) moon, crescent
1a) as ornament
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa