Isaiah 59:17 — Word Study
WLCוַיִּלְבַּ֤שׁ צְדָקָה֙ כַּשִּׁרְיָ֔ן וְכ֥וֹבַע יְשׁוּעָ֖ה בְּרֹאשׁ֑וֹ וַיִּלְבַּ֞שׁ בִּגְדֵ֤י נָקָם֙ תִּלְבֹּ֔שֶׁת וַיַּ֥עַט כַּמְעִ֖יל קִנְאָֽה׃
BSAHe put onlâbash▸ righteousnesstsᵉdâqâh [integrity, moral virtue] like a breastplateshiryôwn [lance, armor] and the helmetkôwbaʻ [head-dress] of salvationyᵉshûwʻâh [deliverance, victory] on His headrôʼsh He put onlâbash▸ garmentsbeged [clothing, robes] of vengeancenâqâm [revenge, punishment] and wrapped Himselfʻâṭâh▸ in a cloakmᵉʻîyl [robe, mantle] of zealqinʼâh [jealousy, passionate devotion]
| Greek | English | Parsing |
|---|---|---|
| וַיִּלְבַּ֤שׁ | and he put on | Verb, Qal, sequential imperfect third person masculine singular |
| צְדָקָה֙ | righteousness | Noun common, feminine singular absolute |
| כַּשִּׁרְיָ֔ן | like body armor | Preposition, noun common masculine singular absolute |
| וְכ֥וֹבַע | and a helmet of | Conjunction, noun common masculine singular construct |
| יְשׁוּעָ֖ה | salvation | Noun common, feminine singular absolute |
| בְּרֹאשׁ֑וֹ | on head his | Preposition, noun common masculine singular construct, suffix |
| וַיִּלְבַּ֞שׁ | and he put on | Verb, Qal, sequential imperfect third person masculine singular |
| בִּגְדֵ֤י | garments of | Noun common, masculine plural construct |
| נָקָם֙ | vengeance | Noun common, masculine singular absolute |
| תִּלְבֹּ֔שֶׁת | clothing | Noun common, feminine singular absolute |
| וַיַּ֥עַט | and he wrapped himself | Verb, Qal, sequential imperfect third person masculine singular |
| כַּמְעִ֖יל | like robe | Preposition, noun common masculine singular absolute |
| קִנְאָֽה׃ | zeal | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke. |
| ASV | And he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on garments of vengeance for clothing, and was clad with zeal as a mantle. |
| YLT | And He putteth on righteousness as a breastplate, And an helmet of salvation on His head, And He putteth on garments of vengeance [for] clothing, And is covered, as [with] an upper-robe, [with] zeal. |
| WEB | He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad with zeal as a mantle. |
| BBE | Yes, he put on righteousness as a breastplate, and salvation as a head-dress; and he put on punishment as clothing, and wrath as a robe. |
The translations agree on the key terms, particularly צְדָקָה as righteousness.
The sentence consists of two main actions with additional descriptive phrases, creating a clear and vivid image of God's preparation for justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָבֵשׁ
The sentence as the grammar sees it Open the tree ›
1 of 13 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 59:17
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 — God's Armor of Justicegenerated
Isaiah 59:17 illustrates God's readiness to act against injustice by clothing Himself in righteousness and salvation. This imagery emphasizes His role as a divine warrior, prepared to deliver vengeance and zeal against His enemies. The preceding verse highlights God's astonishment at the absence of intercessors, setting the stage for His decisive action in the face of injustice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 11:5 | Righteousness will be the belt around His hips, and faithfulness the sash around His waist. |
| 2 | Isaiah 51:9 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
| 3 | Job 29:14 | I put on righteousness, and it clothed me; justice was my robe and my turban. |
| 4 | Romans 13:12–14 | The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light. |
| 5 | 2 Corinthians 6:7 | in truthful speech and in the power of God; with the weapons of righteousness in the right hand and in the left; |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — צְדָקָה, tze.da.Kahgenerated
The noun צְדָקָה (*tzedakah*) signifies righteousness, encompassing justice and moral virtue. It is derived from a root that implies a standard of rightness and is often associated with God's character. In this verse, it emphasizes God's commitment to justice as He prepares for action.
The parsing as a feminine singular noun indicates its role as a subject or object in the sentence. This word not only describes God's nature but also serves as a call for human righteousness, reflecting the ideal standard for ethical behavior.
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 structure of the verse centers around two main verbs: וַיִּלְבַּשׁ (*he put on*) and וַיַּעַט (*he wrapped*), which govern the objects of righteousness and zeal respectively. Each action is paired with descriptive phrases that elaborate on the nature of what is being donned.
The Hebrew syntax emphasizes the sequential nature of God's actions, with each clause building upon the previous one to create a vivid picture of divine preparation for justice.
Septuagint Backgroundgenerated
The Septuagint translates צְדָקָה as δικαιοσύνην (*dikaiosynē*), which also means righteousness. This choice aligns closely with the Hebrew meaning, reinforcing the concept of divine justice.
The use of περικεφαλαίαν (*perikephalaiān*) for helmet reflects a direct connection to the protective imagery found in the Hebrew text, maintaining the martial theme of the verse.
In plain words — the whole versegenerated
Isaiah 59:17 describes how God prepares for action by putting on righteousness and salvation like armor. This imagery shows His readiness to bring justice and vengeance against those who oppose Him.
Frequently Asked Questionsgenerated
It signifies God's commitment to justice and His active role in defending the oppressed and punishing wrongdoing.
This metaphor illustrates how righteousness protects and empowers God as He engages in the battle against injustice.
The helmet symbolizes protection and victory, indicating that salvation is both a safeguard and a triumph over evil.
It reveals God's nature as just and righteous, emphasizing His active involvement in ensuring justice in the world.
Reflection Questionsgenerated
- In what ways can I embody righteousness in my own life?
- How do I understand the concept of God as a warrior for justice?
- What does it mean to put on the armor of God in my daily life?
- How can I respond to injustice in my community, reflecting God's zeal?
The early church on this verse — how the Fathers read it
Early commentators, including Theodore Stratelates and Jerome, draw from this verse to discuss God's righteousness and the implications for His people.
[Isaiah] says that God shares salvation, which is exchanged for repentance and understanding with those deserving, who put on righteousness just as if it were their garment.Early Church Fathers on Isaiah 59 →
He is referring here, without doubt, to those Jews who continued in their blasphemies and to the change effected by their enemies when the Roman army surrounded them. By their victory, the Lord is shown to have done the fighting.Early Church Fathers on Isaiah 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 59:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he put on righteousness as a breastplate,.... Here the Lord is represented as a warrior clothed with armour, and as Christ is, and as he will appear in the latter day on the behalf of his people,
Read John Gill on Isaiah 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.
Read Robert Jamieson on Isaiah 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe put on righteousness as a breastplate; God, resolving to appear as a man of war against Babylon, that did now oppress his people, puts on his arms, Heb. wrapped himself, and particularly his breastplate, which he calls righteousness, to show the justness of his cause, as also his faithfulness in making good his promises to his people. An helmet: as the breastplate is to defend the heart and vital parts, whereby God doth signify the innocency and justness of his cause, as well as his faithfulness; so the helmet is to defend the brain, the fountain of the animal spirits, and therefore by this piece of armour would have us know that he is invincible: as by the other, that he defends a just…
Read Matthew Poole on Isaiah 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 59:17 For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance [for] clothing, and was clad with zeal as a cloke.Ver. 17. For he put on righteousness as a breastplate,] i.e., Christ did; and so must every Christian, where the apostle Paul soundeth the alarm, and describeth his weapons as here, defensive and offensive, alluding likely to this text.
Read John Trapp on Isaiah 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) He put on righteousness . . .—The close parallelism with Isaiah 11 points, as far as it goes, to identity of authorship; and that with Ephesians 6:14-17 suggests a new significance for St. Paul’s “whole armour of God.” The garments of vengeance . . .—As parts of a warrior’s dress the “garments” are the short tunic, or tabard, which hung over the breast-plate; the “cloke” the scarlet mantle (the chlamys of the Roman soldier), its colour probably making it a fit symbol of the zeal of Jehovah.
Read Charles John Ellicott on Isaiah 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. For clothing - "For his clothing"] תלבשת tilbosheth. "I cannot but think that this word, תלבשת tilbosheth, is an interpolation. 1. It is in no one ancient version. 2. It is redundant in the sense, as it is before expressed in בגדי bigdey. 3. It makes the hemistich just so much longer than it ought to be, if it is compared with the others adjoining. 4. It makes a form of construction in this clause less elegant than that in the others. 5. It might probably be in some margin a various reading for בגדי bigdey, and thence taken into the text. This is more probable, as its form is such as it would be if it were in regimine, as it must be before נקם nakam." - Dr. JUBB. Two sorts of…
Read AdamClarke on Isaiah 59 →CambridgeThe Cambridge Bible for Schools and Colleges17. The idea of Jehovah as a warrior occurs several times in this book (ch. Isaiah 42:13, Isaiah 49:24 f., Isaiah 52:10); but the fully developed image of His arming Himself with His own attributes has no exact parallel in the O.T. (cf. however, ch. Isaiah 11:5). It is reproduced and further elaborated in Wis 5:17 ff.; and in the N. T. it suggests the figure of the Christian armour (Ephesians 6:14 ff.; 1 Thessalonians 5:8). And he put on righteousness as a coat of mail (R.V. marg.). “Righteousness,” as in Isaiah 59:16, is a divine attribute,—zeal for the right, the stedfast purpose to establish righteousness (and its correlate, salvation) on the earth. zeal] Cf. ch. Isaiah 42:13, Isaiah 9:7.
Read Cambridge on Isaiah 59 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he put on righteousness - That is, God the Redeemer. The prophet here introduces him as going forth to vindicate his people clad like an ancient warrior.
Read Albert Barnes on Isaiah 59 →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
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.
He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad with zeal as a mantle.
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.
He wears his desire for justice like body armor, and his desire to deliver is like a helmet on his head. He puts on the garments of vengeance and wears zeal like a robe.
Tyndale line
For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.
And he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on garments of vengeance for clothing, and was clad with zeal as a mantle.
And he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on garments of vengeance for clothing, and was clad with zeal as a cloke.
For he put on righteousness as a breast-plate, and a helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.
For he put on righteousnes, as an habergeon, and an helmet of saluation vpon his head, and he put on the garments of vengeance for clothing, and was clad with zeale as a cloke.
Strictly literal
And he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on garments of vengeance [for] clothing, and was clad with zeal as a cloak.
And He putteth on righteousness as a breastplate, And an helmet of salvation on His head, And He putteth on garments of vengeance [for] clothing, And is covered, as [with] an upper-robe, [with] zeal.
And He puts on righteousness as a breastplate, || And a helmet of salvation on His head, || And He puts on garments of vengeance [for] clothing, || And is covered, as [with] an upper-robe, [with] zeal.
And he put on righteousness as a coat of mail, and [placed] the helmet of salvation upon his head; and he put on the garments of vengeance as raiment, and wrapped himself with zeal as with a cloak.
He put on righteousness as a breastplate and a helmet of salvation upon his head. He clothed himself with garments of vengeance and wore zeal as a mantle.
From the Latin
He put on justice as a breastplate, and a helmet of salvation upon his head: he put on the garments of vengeance, and was clad with zeal as with a cloak.
Simplified
He put on integrity as a breastplate, and a helmet of salvation on his head. He put on clothes of vengeance and wrapped himself with determination as a cloak.
Yes, he put on righteousness as a breastplate, and salvation as a head-dress; and he put on punishment as clothing, and wrath as a robe.
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 largely agree on the wording of this verse, with the scrolls preserving 13 words that match the MT. The Septuagint, while differing in word order, conveys similar themes of righteousness and protection.
וַיִּלְבַּ֤שׁ צְדָקָה֙ כַּשִּׁרְיָ֔ן וְכ֥וֹבַע יְשׁוּעָ֖ה בְּרֹאשׁ֑וֹ וַיִּלְבַּ֞שׁ בִּגְדֵ֤י נָקָם֙ תִּלְבֹּ֔שֶׁת וַיַּ֥עַט כַּמְעִ֖יל קִנְאָֽה׃
9 of the 13 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.
וילבש צדקה כשרין וכובע ישועה ברואש׳יו וילבש בגד׳י נקם תלבושת ויעט כמעיל קנאא
13 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 59:17
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.
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
N-fs — Noun common · feminine singular absoluteHNcfsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
שִׁרְיָה (*shiryah*) refers to a weapon, possibly a lance or javelin, while שִׁרְיוֹן (*shiryon*) denotes body armor or a breastplate. The word is derived from a root meaning 'to turn,' suggesting a twisted form, and is associated with protective gear in the context of battle, as seen in Job 41:18.
שִׁרְיָה n.f. a weapon, perhaps lance, javelin;—Jb 41:18
ref
שִׁרְיוֹן, שִׁרְיָ֑ן n.[m.] body-armour
base
H8302a שִׁרְיָה a weapon, perhaps lance, javelin H8302b שִׁרְיוֹן, שִׁרְיָ֑ן body-armour
8302 shiryown shir-yone'
or shiryon {shir-yone'}; and shiryan {shir- yawn'}; also
(feminine) shiryah {shir-yaw'}; and shiryonah {shir-yo-naw'};
from 8281 in the original sense of turning; a corslet (as if
twisted):--breastplate, coat of mail, habergeon, harness.
See 5630.
see HEBREW for 08281
see HEBREW for 05630
שִׁרְיָה (sir.yah) — lance.
1) a weapon
1a) perhaps a lance, javelin
שִׁרְיוֹן (shir.yon) — armor.
body armour
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
→ The equipment of a soldier Jer 46:3,4; Eph 6:14-17
→ See BREASTPLATE
→ See BRIGANDINE
→ See COAT OF MAIL
→ See GREAVE
→ See HABERGEON
→ See HELMET
→ See SHIELD
→ FIGURATIVE Ro 13:12; 2Co 6:7; 10:4; Eph 6:11-17; 1Th 5:8
כּוֹבַע (kowba`) means 'helmet' and is derived from a root that suggests something high or rounded. The term appears in contexts related to protection, specifically in the form of a helmet. The entries consistently define it as a helmet without significant disagreement.
כּוֹבַע n.m. helmet (√ dub.)
base
H3553 כּוֹבַע helmet (√ dub.)
3553 kowba` ko'-bah
from an unused root meaning to be high or rounded; a helmet
(as arched):--helmet. Compare 6959.
see HEBREW for 06959
כּוֹבַע (ko.va) — helmet.
helmet
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
N-fs — Noun common · feminine singular absoluteHNcfsa
sal-va'-shun:
I. IN THE OLD TESTAMENT
1. General
2. Individualism
3. Faith
4. Moral Law
5. Sacrifices
6. Ritual Law
II. INTERMEDIATE LITERATURE
1. General
2. The Law
III. THE TEACHING OF CHRIST
1. The Baptist
2. Kingdom of God
3. Present and Future
4. Individualism
5. Moral Progress
6. Forgiveness
7. Person of Christ
8. Notes
IV. PAUL
1. General
2. Moral Progress
3. The Spirit
4. Mystical Union
5. Forgiveness
6. Atonement
7. Summary
8. Notes
V. THE REST OF THE NEW TESTAMENT: SUMMARY
1. John
2. Hebrews
3. Peter
4. Summary
LITERATURE
In English Versions of the Bible the words "salvation" "save," are not technical theological terms, but denote simply "deliverance," in almost any sense the latter word can have. In systematic theology, however, "salvation" denotes the whole process by which man is delivered from all that would prevent his attaining to the highest good that God has prepared for him. Or, by a transferred sense…
Salvation
This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, “the great salvation” (Heb. 2:3). (See REDEMPTION; REGENERATION.)
Means, strictly, deliverance; and so it is used of temporal deliverance, victory, in Ge 14:13 1Sa 14:45. But as the spiritual deliverance from sin and death, through the Redeemer, Mt 1:21, is a far greater salvation, so this word has come to be used mostly only in this moral and spiritual sense; and implies not only this deliverance, but also the consequences of it, namely, eternal life and happiness in the kingdom of out Lord, 2Co 7:10 Eph 1:13. It is most justly described as a "great salvation," Heb 2:3.
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp — Noun common · masculine plural constructHNcmpc
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.
תִּלְבֹּשֶׁת n.f. raiment;—Is 59:17
ref
H8516 תִּלְבֹּשֶׁת raiment
8516 talbosheth tal-bo'-sheth
from 3847; a garment:--clothing.
see HEBREW for 03847
תִּלְבֹּשֶׁת (tal.bo.shet) — clothing.
garment, clothing, raiment
HNcfsa — Noun common · feminine singular absoluteHNcfsa
עָטָה (atah) is a Hebrew verb meaning to wrap, enwrap, or cover oneself. It can also mean to grasp. The entries indicate that in the Qal form, it refers to actions like wrapping or enveloping, while the Hiphil form involves covering someone with shame. The word appears in contexts related to mourning and physical covering.
עָטָה vb. wrap oneself, enwrap, envelop oneself
Qal
wrap, envelop oneself with sthg.
Hiph. thou hast wrapped shame upon him
H5844a עָטָה wrap oneself, enwrap, envelop oneself H5844b עָטָה grasp
5844 `atah aw-taw'
a primitive root; to wrap, i.e. cover, veil, cloth, or
roll:--array self, be clad, (put a) cover (-ing, self), fill,
put on, X surely, turn aside.
עָטָה (a.tah) — to enwrap.
1) to cover, enwrap, wrap oneself, envelop oneself
1a) (Qal)
1a1) to wrap, envelop oneself
1a2) to cover (the beard in mourning)
1a3) mourner, one who covers (participle)
1b) (Hiphil) to cover, enwrap, envelop
עָטָה (a.tah) — to grasp.
1) to grasp
1a) (Qal) to grasp
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מְעִיל (me.il) means 'robe' and refers to an upper or outer garment. It is associated with garments worn by men of rank, long garments for David's daughters, and the high priest's attire. The word is derived from a root meaning 'covering' and encompasses various types of robes.
מְעִיל n.m. robe
base
H4598 מְעִיל robe
4598 m`iyl meh-eel'
from 4603 in the sense of covering; a robe (i.e. upper and
outer garment):--cloke, coat, mantle, robe.
see HEBREW for 04603
מְעִיל (me.il) — robe.
1) robe
1a) a garment worn over a tunic by men of rank
1b) a long garment worn by David's daughters
1c) a garment of the high priest
1d) (fig.) of attributes
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs — Noun common · feminine singular absoluteHNcfsa
Zeal
An earnest temper; may be enlightened (Num. 25:11-13; 2 Cor. 7:11; 9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a Christian grace, it must be grounded on right principles and directed to right ends (Gal. 4:18). It is sometimes ascribed to God (2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).
- Christ an example of
- Godly sorrow leads to
2Co 7:10,11
- Of saints, ardent
- Provokes others to do good
- SHOULD BE EXHIBITED
. In spirit