Isaiah 34:8 — Word Study
WLCכִּ֛י י֥וֹם נָקָ֖ם לַֽיהוָ֑ה שְׁנַ֥ת שִׁלּוּמִ֖ים לְרִ֥יב צִיּֽוֹן׃
BSAForkîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has a dayyôwm [a literal or figurative space of time] of vengeancenâqâm [revenge, punishment] a yearshâneh [a period of time, a cycle of twelve months] of recompenseshillûwm [payment, reward, restitution] for the causerîyb [judgment, controversy, strife] of ZionTsîyôwn [the city of Jerusalem, God's holy mountain]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| י֥וֹם | a day of | Noun common, masculine singular construct |
| נָקָ֖ם | vengeance | Noun common, masculine singular absolute |
| לַֽיהוָ֑ה | [belongs] to Yahweh | Preposition, noun proper |
| שְׁנַ֥ת | a year of | Noun common, feminine singular construct |
| שִׁלּוּמִ֖ים | retribution | Noun common, masculine plural absolute |
| לְרִ֥יב | for [the] cause of | Preposition, noun common masculine singular construct |
| צִיּֽוֹן׃ | Zion | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD has a day of vengeance, a year of recompense for the cause of Zion. |
| KJV | For it is the day of the LORD’s vengeance, and the year of recompences for the controversy of Zion. |
| ASV | For Jehovah hath a day of vengeance, a year of recompense for the cause of Zion. |
| YLT | (For a day of vengeance [is] to Jehovah, A year of recompences for Zion's strife,) |
| WEB | For Yahweh has a day of vengeance, a year of recompense for the cause of Zion. |
| BBE | For it is the day of the Lord's punishment, when he gives payment for the wrongs done to Zion. |
The translations agree on the meaning of the verse without significant variation.
The sentence is structured around a main clause with two subordinate phrases that elaborate on the nature of the day and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 34:8
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 Against Edomgenerated
Isaiah 34:8 presents a vivid picture of divine judgment, where the LORD declares a time of vengeance and recompense specifically for Zion. This verse is part of a larger context that describes the fate of Edom and serves as a reminder of God's justice against those who oppose His people. It emphasizes the seriousness of God's judgment and the restoration of His holy city, Zion, amidst the destruction of His enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:21 | For behold, the LORD is coming out of His dwelling to punish the inhabitants of the earth for their iniquity. The earth will reveal her bloodshed and will no longer conceal her slain. |
| 2 | Isaiah 35:4 | Say to those with anxious hearts: “Be strong, do not fear! Behold, your God will come with vengeance. With divine retribution He will come to save you.” |
| 3 | Isaiah 49:26 | I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.” |
| 4 | Isaiah 59:17–18 | He put on righteousness like a breastplate, and the helmet of salvation on His head; He put on garments of vengeance and wrapped Himself in a cloak of zeal. |
| 5 | Isaiah 61:2 | to proclaim the year of the LORD’s favor and the day of our God’s vengeance, to comfort all who mourn, |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נָקָם, na.Kamgenerated
The noun נָקָם (na.Kam) means vengeance or revenge, derived from the root נָקַם (naqam). This term is often used in contexts of divine retribution, highlighting God's role in executing justice against wrongdoing.
In this verse, נָקָם signifies not just personal revenge but a broader sense of God's righteous judgment against those who have harmed His people, specifically in relation to Zion.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of נָקָם as 'vengeance' or 'revenge', with the BSB, KJV, and ASV all using 'vengeance'.
Sentence Structuregenerated
The finite verb in this verse is implied in the structure, with the main subject being י֥וֹם (Yom, 'day') which leads into the description of what this day entails: vengeance and recompense.
The Hebrew structure emphasizes the time frame of God's actions, with the noun phrases י֥וֹם נָקָ֖ם and שְׁנַ֥ת שִׁלּוּמִ֖ים clearly delineating the specific periods of judgment and restitution.
Septuagint Backgroundgenerated
The Septuagint translates י֥וֹם as ἡμέρα (hēmera), which retains the meaning of 'day' but does not carry the same connotation of divine timing as in the Hebrew.
The choice of κρίσεως (kriseōs) for נָקָם indicates a focus on judgment, which aligns with the broader theme of divine justice.
In plain words — the whole versegenerated
Isaiah 34:8 tells us that the LORD has set a specific time for vengeance and recompense regarding Zion. This verse emphasizes God's justice and the importance of Zion in His plan, highlighting that He will act on behalf of His people.
Frequently Asked Questionsgenerated
It signifies that God has a predetermined time to execute judgment against those who oppose Him and His people.
Zion represents God's chosen city, and the vengeance mentioned here underscores His commitment to protect and restore it.
The year of recompense indicates a period during which God will restore justice and provide restitution for the wrongs done against His people.
Other scriptures, such as Isaiah 61:2, also speak of God's judgment and the restoration of His people, reinforcing the theme of divine justice.
Reflection Questionsgenerated
- What does it mean to me that God has a day of vengeance?
- How can I see God's justice in the world today?
- In what ways can I find comfort in the promise of recompense for wrongs done?
- How does understanding God's judgment affect my view of justice in my own life?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Gregory the Dialogist reference this verse to discuss God's justice and the moral implications of His judgment.
For it is the day of the Lord's vengeance, the year of retribution in the judgment of Zion. Its streams will be turned into pitch, and its soil into sulfur; its land will become burning pitch.Early Church Fathers on Isaiah 34 →
Sacred Scripture has stature, because it directs conduct toward standing, so that the minds of hearers may not be bent toward earthly desire. It has height, because it promises the joys of eternal life in the heavenly homeland.Early Church Fathers on Isaiah 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 34:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor [it is] the day of the Lord's vengeance,.... The time which he has appointed to take vengeance on antichrist, his 1260 days, or years; being up, in which he is to reign; these being expired, the
Read John Gill on Isaiah 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor it is the day of the LORD's vengeance, and the year of recompences for the controversy of Zion.
Read Robert Jamieson on Isaiah 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is the time which God hath long since appointed and fixed, to avenge the cause of his oppressed and persecuted people against all their enemies.
Read Matthew Poole on Isaiah 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 34:8 For [it is] the day of the LORD’ S vengeance, [and] the year of recompences for the controversy of Zion.Ver. 8. For the controversy of Zion,] i.e., Of the Church, both Jewish and Christian, saith Piscator.
Read John Trapp on Isaiah 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The year of recompences for the controversy of Zion . . .—The long-delayed day of retribution should come at last. This would be the outcome from the hand of Jehovah for the persistent hostility of the Edomites to the city which He had chosen.
Read Charles John Ellicott on Isaiah 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The year of recompenses for the controversy of Zion - "The year of recompense to the defender of the cause of Zion"] As from דון dun, דין din, a judge; so from רוב rub, ריב rib, an advocate, or defender; Judici Sionis: Syriac.
Read AdamClarke on Isaiah 34 →CambridgeThe Cambridge Bible for Schools and Colleges8. Comp. ch. Isaiah 61:2, Isaiah 63:4; Jeremiah 50:28; Jeremiah 51:6; Jeremiah 51:11. the controversy of Zion] with Edom.
Read Cambridge on Isaiah 34 →Albert Barnes1798–1870Barnes' Notes on the BibleFor it is the day of the Lord’s vengeance - A time when Yahweh will take vengeance.
Read Albert Barnes on Isaiah 34 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For the LORD has a day of vengeance, a year of recompense for the cause of Zion.
For Yahweh has a day of vengeance, a year of recompense for the cause of Zion.
For the LORD has a day of vengeance, a year of recompense for the cause of Zion.
For the Lord has planned a day of revenge, a time when he will repay Edom for her hostility toward Zion.
Tyndale line
For it is the day of the LORD’s vengeance, and the year of recompences for the controversy of Zion.
For Jehovah hath a day of vengeance, a year of recompense for the cause of Zion.
For it is the day of the LORD’S vengeance, the year of recompence in the controversy of Zion.
For it is the day of the LORD'S vengeance, and the year of recompenses for the controversy of Zion.
For it is the day of the Lordes vengeance, and the yeere of recompence for the iudgement of Zion.
Strictly literal
For it is the day of Jehovah's vengeance, the year of recompenses for the controversy of Zion.
(For a day of vengeance [is] to Jehovah, A year of recompences for Zion's strife,)
(For a day of vengeance [is] to YHWH, || A year of recompenses for Zion’s strife),
For it is the day of vengeance unto the Lord, and the year of recompense for the controversy of Zion.
For it will be a day of vengeance for Yahweh and a year when he will pay them back for the cause of Zion.
From the Latin
For it is the day of the vengeance of the Lord, the year of recompenses of the judgment of Sion.
Simplified
For the Lord has a day of punishment, a year of retribution, for the trouble caused to Zion.
For it is the day of the Lord's punishment, when he gives payment for the wrongs done to Zion.
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
כִּ֛י י֥וֹם נָקָ֖ם לַֽיהוָ֑ה שְׁנַ֥ת שִׁלּוּמִ֖ים לְרִ֥יב צִיּֽוֹן׃ from the Masoretic Text matches closely with the Dead Sea Scrolls, confirming the wording and meaning of the verse.
כִּ֛י י֥וֹם נָקָ֖ם לַֽיהוָ֑ה שְׁנַ֥ת שִׁלּוּמִ֖ים לְרִ֥יב צִיּֽוֹן׃
6 of the 8 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.
כיא יום נקם ליהוה שנת שלומים לריב ציון
8 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 34:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
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)
Prep | N-proper — Preposition · noun properHR/Npt
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-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…
שִׁלּוּם (shilluwm) refers to concepts of requital and retribution, encompassing meanings like reward and bribe. It is derived from a root meaning to repay or recompense. The entries consistently highlight its use in contexts involving payment or recompense, but do not specify particular verses.
שִׁלּוּם, שִׁלֻּם n.[m.] requital
requital, retribution
reward, bribe
base
H7966 שִׁלּוּם, שִׁלֻּם requital . requital, retribution
. reward, bribe
7966 shilluwm shil-loom'
or shillum {shil-loom'}; from 7999; a requital, i.e. (secure)
retribution, (venal) a fee:--recompense, reward.
see HEBREW for 07999
שִׁלּוּם (shil.lum) — recompense.
1) requital, reward
1a) requital, retribution
1b) reward, bribe
N-mp — Noun common · masculine plural absoluteHNcmpa
ret-ri-bu'-shun:
1. New Testament Terms
2. A Revelation of Wrath as Well as Grace
3. Witness of Natural Theology
4. Retribution the Natural Consequence of Sin
5. Also the Positive Infliction of Divine Wrath
6. Instances of Use of Orge and Thumos
7. Instances of Use of Greek Words for "Vengeance"
8. Words Meaning "Chastisement" Not Used of the Impenitent
9. Judgment Implies Retribution
10. Moral Sense Demands Vindication of God's Righteousness
11. Scripture Indicates Certainty of Vindication
LITERATURE
1. New Testament Terms:
The word as applied to the divine administration is not used in Scripture, but undoubtedly the idea is commonly enough expressed. The words which come nearest to it are orge, and thumos wrath attributed to God; ekdikeo, ekdikesis, ekdikos, and dike, all giving the idea of vengeance; kolasis, and timoria, "punishment"; besides krino, and its derivatives, words expressive of…
→ See SIN, PUNISHMENT OF
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Prep | N-cs — 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