Isaiah 62:3 — Word Study
WLCוְהָיִ֛יתְ עֲטֶ֥רֶת תִּפְאֶ֖רֶת בְּיַד־ יְהוָ֑ה וּצְנִ֥יף מְלוּכָ֖ה בְּכַף־ אֱלֹהָֽיִךְ׃
BSAYou will behâyâh a crownʻăṭârâh of glorytiphʼârâh [splendor, majestic honor] in the handyâd [an open hand; strength, a side or share] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] a royalmᵉlûwkâh [kingly, majestic] diademtsânîyph [turban, headdress] in the palmkaph [the open hand] of your Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְהָיִ֛יתְ | and you will be | Verb, Qal, sequential perfect second person feminine singular |
| עֲטֶ֥רֶת | a crown of | Noun common, feminine singular construct |
| תִּפְאֶ֖רֶת | beauty | Noun common, feminine singular absolute |
| בְּיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וּצְנִ֥יף | and a headdress of | Conjunction, noun common masculine singular construct |
| מְלוּכָ֖ה | royalty | Noun common, feminine singular absolute |
| בְּכַף־ | in [the] palm of | Preposition, noun common feminine singular construct |
| אֱלֹהָֽיִךְ׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will be a crown of glory in the hand of the LORD, a royal diadem in the palm of your God. |
| KJV | Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. |
| ASV | Thou shalt also be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of thy God. |
| YLT | And thou hast been a crown of beauty in the hand of Jehovah, And a diadem of royalty in the hand of thy God, |
| WEB | You will also be a crown of beauty in Yahweh’s hand, and a royal diadem in your God’s hand. |
| BBE | And you will be a fair crown in the hand of the Lord, and a king's head-dress in the hand of your God. |
The translations agree on the key terms, emphasizing the imagery of glory and royalty.
The sentence consists of a main clause followed by two prepositional phrases, creating a clear structure that emphasizes the imagery of honor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 62:3
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 Promise of Restoration for Ziongenerated
Isaiah 62:3 expresses God's promise to restore His people, symbolizing them as a crown of glory and a royal diadem. This imagery highlights their significance and honor in the eyes of the LORD, emphasizing the transformation from forsakenness to beauty and dignity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 9:16 | On that day the LORD their God will save them as the flock of His people; for like jewels in a crown they will sparkle over His land. |
| 2 | Luke 2:14 | “Glory to God in the highest, and on earth peace to men on whom His favor rests!” |
| 3 | 1 Thessalonians 2:19 | After all, who is our hope, our joy, our crown of boasting, if it is not you yourselves in the presence of our Lord Jesus at His coming? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עֲטֶ֥רֶת, 'a.Te.retgenerated
The word עֲטֶרֶת (atarah) means 'crown' and is derived from the root עָטַר (atar), which conveys the idea of being adorned or crowned. It signifies not just a physical crown but also the honor and authority associated with it.
In this verse, it illustrates the elevated status of God's people, who are described as a crown of glory in His hand, indicating their importance and the splendor they bring to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is translated consistently across versions, with all agreeing on the imagery of God's people as a crown of glory and a royal diadem.
Sentence Structuregenerated
The finite verb וְהָיִ֛יתְ (ve.ha.Yit), meaning 'and you will be', governs the entire verse, establishing the subject's identity and status.
The structure emphasizes the two key phrases: 'a crown of glory in the hand of the LORD' and 'a royal diadem in the palm of your God', highlighting the dual imagery of honor and divine possession.
Septuagint Backgroundgenerated
The Septuagint translates עֲטֶ֥רֶת as στέφανος (stephanos), which also means 'crown' and carries the connotation of victory and honor. This choice aligns with the Hebrew meaning but may emphasize a broader sense of triumph.
The Greek term διάδημα (diadema) for 'headdress' suggests a royal connotation, reinforcing the imagery of kingship present in the Hebrew.
In plain words — the whole versegenerated
Isaiah 62:3 describes how God's people will be like a crown of glory and a royal diadem in His hands. This shows their importance and honor before the LORD, emphasizing their transformation into something beautiful and dignified.
Frequently Asked Questionsgenerated
Being a crown of glory signifies that God's people are treasured and honored by Him, reflecting His glory and majesty.
This verse illustrates God's commitment to restore and elevate His people, fulfilling His promises of honor and dignity.
The hand of the LORD symbolizes His power and authority, indicating that He actively holds and protects His people.
The imagery of a royal diadem emphasizes the kingship and authority of God's people, highlighting their esteemed position in His plan.
Reflection Questionsgenerated
- In what ways can I recognize the honor God has placed on His people today?
- How does understanding my identity as part of God's crown of glory affect my daily life?
- What steps can I take to reflect the beauty and glory of God in my actions?
- How can I encourage others to see their worth and dignity as God's treasured possessions?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, interpreting it in the context of the glory and honor bestowed upon believers.
For the crown is really all those of Christ who, being set right through him, receive the diadem of the kingdom—those who sustained the struggle because of him,Early Church Fathers on Isaiah 62 →
The new name means the names given to the Christians. For the person baptized into saving baptism is called by another name because he received a total change of condition. But the Jew fought against the new name.Early Church Fathers on Isaiah 62 →
"You will be a crown of beauty in the hand of the Lord and a royal diadem in the hand of your God." Now this compares both each holy soul and the collective church, that is, the company of the saints,Early Church Fathers on Isaiah 62 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 62:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt also be a crown of glory in the hand of the Lord,.... The church and her members are glorious in themselves, through the righteousness of Christ put upon them; through the grace of Christ
Read John Gill on Isaiah 62 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. Thou shalt also be a crown of glory in the hand of the Lord.
Read Robert Jamieson on Isaiah 62 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA crown of glory; an expression to set forth the dignity of her state. In the hand of the Lord, i.e. either as placed upon thee by God’ s hand, that he will dispose of or dispense to thee; a usual form of speech in Scripture, as , by the hand of Haggai: so . Or, in the hand of God; he shall so manage thine honourable estate, that thou shalt be a crown, a credit, and honour to him; and so the word crown may be used for any kind of ornament, or matter of honour. Or, preserved and defended by God’ s hand; a phrase that expresseth it to be out of all danger, as to put a man’ s life in his hands is to expose it to dangers, 28:21. A royal diadem; the same thing with the former for substance. Or…
Read Matthew Poole on Isaiah 62 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.Ver. 3. And thou shalt be a crown of glory in the hand of the Lord.] Or, A glorious crown by the hand, the good hand, of the Lord upon thee. The saints are God’ s glory.; the house of his glory; a crown of glory and a royal diadem here: the throne of glory; the ornament of God; the beauty of his ornament, and that also set in majesty (ib.) Oh learn and labour to live up to such high preferment.
Read John Trapp on Isaiah 62 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) A crown of glory . . .—The “crown” as distinctively kingly; the “diadem” implies a “tiara,” like the mitre of the High Priest (Exodus 28:4; Zechariah 3:5). The two “hands” are expressed by different words in the Hebrew, the second having the sense of the open palm of the hand. The “new crown,” i.e., the new glory accruing to Jehovah from the restoration of Jerusalem, is not worn on the head (thought of, we may believe, as already crowned from eternity), but held forth in the hand for the gaze of the adoring nations.
Read Charles John Ellicott on Isaiah 62 →CambridgeThe Cambridge Bible for Schools and Colleges3. a crown of glory] R.V. of beauty. There is probably an allusion to the mural crown which tutelary deities of cities are sometimes represented as wearing, on ancient coins &c. The prophet for some reason hesitates to adopt the heathen image in its completeness; and pictures Jehovah as holding the crown in His hand.
Read Cambridge on Isaiah 62 →Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt also be a crown of glory - On the application of the word ‘crown’ to a place, see the notes at Isaiah 28:1, where it is applied to Samaria.
Read Albert Barnes on Isaiah 62 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2, 3. Gentiles shall see thy righteousness — The same thought in respect to the Gentiles as in Isaiah 60:3.
Read Daniel Denison Whedon on Isaiah 62 →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
You will be a crown of glory in the hand of the LORD, a royal diadem in the palm of your God.
You will also be a crown of beauty in Yahweh’s hand, and a royal diadem in your God’s hand.
You will be a crown of glory in the hand of the LORD, a royal diadem in the palm of your God.
You will be a majestic crown in the hand of the Lord, a royal turban in the hand of your God.
Tyndale line
Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Thou shalt also be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of thy God.
Thou shalt also be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of thy God.
Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Thou shalt also be a crowne of glory in the hand of the Lord, and a royall diademe in the hand of thy God.
Strictly literal
And thou shalt be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of thy God.
And thou hast been a crown of beauty in the hand of Jehovah, And a diadem of royalty in the hand of thy God,
And you have been a crown of beauty in the hand of YHWH, || And a turban of royalty in the hand of your God,
And thou shalt be a crown of ornament in the hand of the Lord, and a royal diadem in the hand of thy God.
You will also be a crown of beauty in the hand of Yahweh, and a turban of kingship in the hand of your God.
From the Latin
And thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.
Simplified
You will be a crown of beauty in the Lord's hand; a royal head-dress in the hand of your God.
And you will be a fair crown in the hand of the Lord, and a king's head-dress in the hand of your God.
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 aligns with the Septuagint and the Dead Sea Scrolls, confirming the integrity of the verse. All witnesses agree on the key terms, with minor variations in the restoration of words in the scrolls.
וְהָיִ֛יתְ עֲטֶ֥רֶת תִּפְאֶ֖רֶת בְּיַד־ יְהוָ֑ה וּצְנִ֥יף מְלוּכָ֖ה בְּכַף־ אֱלֹהָֽיִךְ׃
9 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.
והיית עטרת תפארת ביד יהוה וצנופ מלוכה בכפ אלוהי׳ךי
9 words on the leather.
והיית עטרת תפארת ביד יהוה [וצנוף] מלכה בכף אלהי׳ך
5 words on the leather — 3 partly restored, 1 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 62:3
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
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…
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 absoluteHNcfsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
צָנִיף (tsaniyph) refers to a turban or head-dress, indicating a piece of cloth wrapped around the head. It can also denote related terms like diadem, hood, or mitre. The word is derived from a root meaning to wrap, and its feminine form is tsaniyphah. The entries consistently emphasize its use as a headdress.
צָנִיף n.m. turban
base
H6797 צָנִיף turban
6797 tsaniyph tsaw-neef'
or tsanowph {tsaw-nofe'}; or (feminine) tsaniyphah
{tsaw-nee-faw'}; from 6801; a head-dress (i.e. piece of cloth
wrapped around):--diadem, hood, mitre.
see HEBREW for 06801
צָנִיף (tsa.niph) — turban.
turban, headdress
Conj | V-Qal-Ptc — 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…
מְלוּכָה (mluḵāh) refers to kingship or royalty and is derived from a feminine passive participle of the root word for ruling. It encompasses concepts related to a realm or kingly office, as noted in various lexicons.
מְלוּכָה n.f. kingship, royalty
base
H4410 מְלוּכָה kingship, royalty
4410 mluwkah mel-oo-kaw'
feminine passive participle of 4427; something ruled, i.e. a
realm:--kingsom, king's, X royal.
see HEBREW for 04427
מְלוּכָה (me.lu.khah) — kingship.
kingship, royalty, kingly office
N-fs — Noun common · feminine singular absoluteHNcfsa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs