Isaiah 9:8 — Word Study
WLCדָּבָ֛ר שָׁלַ֥ח אֲדֹנָ֖י בְּיַעֲקֹ֑ב וְנָפַ֖ל בְּיִשְׂרָאֵֽל׃
BSAto knowyâdaʻ Amawʻam allkôl EphraimʼEphrayim to dwellyâshab SamariaShômᵉrôwn pridegaʼăvâh greatnessgôdel heartlêbâb to sayʼâmar
| Greek | English | Parsing |
|---|---|---|
| דָּבָ֛ר | a word | Noun common, masculine singular absolute |
| שָׁלַ֥ח | he has sent | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֖י | [the] Lord | Noun proper |
| בְּיַעֲקֹ֑ב | in Jacob | Preposition, noun proper masculine |
| וְנָפַ֖ל | and it will fall | Verb, Qal, sequential perfect third person masculine singular |
| בְּיִשְׂרָאֵֽל׃ | on Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Lord has sent a message against Jacob, and it has fallen upon Israel. |
| KJV | ¶ The Lord sent a word into Jacob, and it hath lighted upon Israel. |
| ASV | The Lord sent a word into Jacob, and it hath lighted upon Israel. |
| YLT | A word hath the Lord sent into Jacob, And it hath fallen in Israel. |
| WEB | The Lord sent a word into Jacob, and it falls on Israel. |
| BBE | The Lord has sent a word to Jacob, and it has come on Israel; |
Translations agree on the essential meaning of the verse without significant differences.
The sentence is structured around the main action of sending, with additional phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 9:8
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 Prophecy Against Jacob and Israelgenerated
Isaiah 9:8 reveals that the Lord has sent a message directed toward Jacob, which signifies a warning or declaration that will affect Israel. This verse is part of a larger prophetic context where God addresses the people of Israel through messages about their conduct and the consequences they face, as seen in the surrounding verses, particularly in Isaiah 9:7 and Isaiah 9:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 7:7–8 | But this is what the Lord GOD says: ‘It will not arise; it will not happen. |
| 2 | Isaiah 8:4–8 | For before the boy knows how to cry ‘Father’ or ‘Mother,’ the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.” |
| 3 | Micah 1:1–9 | This is the word of the LORD that came to Micah the Moreshite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah—what he saw regarding Samaria and Jerusalem: |
| 4 | Zechariah 1:6 | But did not My words and My statutes, which I commanded My servants the prophets, overtake your fathers? They repented and said, ‘Just as the LORD of Hosts purposed to do to us according to our ways and deeds, so He has done to us.’” |
| 5 | Zechariah 5:1–4 | Again I lifted up my eyes and saw before me a flying scroll. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — דָּבָ֛ר, da.Vargenerated
The Hebrew word דָּבָר (dabar) is a masculine singular noun meaning 'word' or 'thing'. It encompasses a broad range of meanings, including speech, matter, or affair, and is often used in contexts referring to declarations or messages. In this verse, it signifies the message sent by the Lord.
The use of דָּבָר here indicates a formal communication from God, emphasizing the importance of the content being delivered. It is not merely a casual statement but a significant declaration meant to convey divine intent and purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses message for דָּבָ֛ר.
Sentence Structuregenerated
The main verb of the verse is שָׁלַ֥ח, he has sent, which governs the entire sentence. The structure includes a noun phrase as the subject, a prepositional phrase indicating the recipient, and a sequential perfect verb phrase describing the action's outcome.
The Hebrew word order places emphasis on the action of sending, highlighting the Lord's initiative in delivering the message to Jacob, which subsequently impacts Israel.
Septuagint Backgroundgenerated
The Septuagint translates דָּבָ֛ר as καὶ, indicating a straightforward rendering but not capturing the nuance of 'message' as seen in the Hebrew. This choice shows a more general approach to the term.
The Greek translation does not elaborate on the implications of the message, which may suggest a broader interpretation of the text rather than a direct correspondence to the Hebrew meaning.
In plain words — the whole versegenerated
Isaiah 9:8 tells us that the Lord has sent a message to Jacob, and this message has fallen upon Israel. This verse highlights God's communication to His people about their situation and the consequences they face.
Frequently Asked Questionsgenerated
The message signifies a warning or declaration from the Lord concerning the people of Israel and their actions.
Jacob represents the people of Israel, as he is the patriarch from whom the tribes of Israel descended.
It indicates that the message has had an impact on Israel, affecting their situation and calling them to attention.
This verse is part of a larger prophecy that addresses the people's pride and the consequences of their actions, as seen in the verses before and after.
Reflection Questionsgenerated
- How do I understand God's messages to me in my life today?
- In what ways can I be more receptive to the warnings or guidance that God sends?
- What does it mean for me to reflect on the significance of Jacob as a representation of God's people?
- How can I apply the lessons from this verse to my own community and its challenges?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the significance of God's message to His people and its implications for understanding their identity and relationship with God.
Chapter IX - (Verses 8 onwards) The Lord sent a word into Jacob, and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,Early Church Fathers on Isaiah 9 →
For it is written, "The Lord sent a Word into Jacob, and it hath fallen upon Israel." For Jacob means one that overthrows another, and Israel, one that sees God.Early Church Fathers on Isaiah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 9:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord sent a word unto Jacob,.... The prophet, having comforted Judah with the promise of the Messiah, returns to denounce the judgments of God upon the ten tribes, under the names of Jacob and
Read John Gill on Isaiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe Lord sent a word into Jacob, and it hath lighted upon Israel. The Lord sent a word into Jacob - (Isaiah 9:8-12), the first strophe. Into Jacob ... - against the Ten tribes (Lowth).
Read Robert Jamieson on Isaiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSent a word; a prophetical and threatening message by me; for now the prophet, having inserted some consolatory passages for the support of God’ s faithful people, returns to his former work of commination against the rebellious Israelites. It lighted, Heb. it fell, i.e. it shall fall, in the prophetical style. It shall certainly be accomplished. Israel; the same with Jacob in the former clause, the posterity of Jacob or Israel.
Read Matthew Poole on Isaiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 9:8 The Lord sent a word into Jacob, and it hath lighted upon Israel.Ver. 8. The Lord sent a word into Jacob.] He sent it as a shaft out of a bow, that will be sure to hit. God loves to forewarn; but woe be to those that will not be warned. The Septuagint render it, The Lord sent a plague, or death, into Jacob; and indeed after the white horse followeth the red and the black. Like as Tamerlane, that warlike Scythian, displayed first a white flag in token of mercy; and then a red, menacing and threatening blood; and then, lastly, a black flag, the messenger and ensign of death, was hung abroad. And it hath lighted upon Israel.] (1.) They were not ignorant of such a word; (2.) They…
Read John Trapp on Isaiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8).The Lord sent a word into Jacob . . .—For “hath lighted” read it lighteth. A new section, though still closely connected with the historical occasion of Isaiah 7, begins. The vision of the glory of the far-off king comes to an end, and the prophet returns to the more immediate surroundings of his time. The “word” which Jehovah sends is the prophetic message that follows. It is a question whether the terms “Jacob” and “Israel” stand in the parallelism of identity or contrast, but the use of the former term in Isaiah 2:3; Isaiah 2:5-6, makes the former use more probable. In this case both names stand practically for the kingdom of Judah as the true representative of Israel, the apostate…
Read Charles John Ellicott on Isaiah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Lord - "JEHOVAH"] For אדני Adonai, thirty MSS. of Kennicott's, and many of De Rossi's, and three editions, read יהוה Yehovah.
Read AdamClarke on Isaiah 9 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Isaiah 9:8 to Isaiah 10:4 (+ Isaiah 5:25-30)Jehovah’s hand stretched out in wrath over His people. An oracle against North IsraelThe key-note of the prophecy is given in the recurrent refrain—Isaiah 9:12; Isaiah 9:17; Isaiah 9:21, Isaiah 10:4, Isaiah 5:25. (On the reasons for including ch. Isaiah 5:25-30 see on that passage.) It is the most artistically arranged of all Isaiah’s writings, being divided into regular strophes as follows:— (i) Ch. Isaiah 9:8-12. The introduction (Isaiah 9:8-10) explains that the oracle concerns the inhabitants of Samaria, and points to the buoyant assurance and self-confidence which was the habitual temper of the Northern Kingdom. The prophet then enters…
Read Cambridge on Isaiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord sent - Not Yahweh here, but “Adonai.” It is apparent that this verse is the commencement of a new prophecy, that is not connected with that which precedes it.
Read Albert Barnes on Isaiah 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The Lord has sent a message against Jacob, and it has fallen upon Israel.
The Lord sent a word into Jacob, and it falls on Israel.
The Lord has sent a message against Jacob, and it has fallen upon Israel.
The sovereign master decreed judgment on Jacob, and it fell on Israel.
Tyndale line
¶ The Lord sent a word into Jacob, and it hath lighted upon Israel.
The Lord sent a word into Jacob, and it hath lighted upon Israel.
The Lord sent a word into Jacob, and it hath lighted upon Israel.
The LORD sent a word into Jacob, and it hath lighted upon Israel.
The Lord hath sent a worde into Iaakob, and it hath lighted vpon Israel.
Strictly literal
The Lord sent a word unto Jacob, and it lighteth upon Israel.
A word hath the Lord sent into Jacob, And it hath fallen in Israel.
The Lord has sent a word into Jacob, || And it has fallen in Israel.
(9:7) A word hath the Lord sent against Jacob, and it hath alighted upon Israel.
The Lord sent a word against Jacob, and it fell on Israel.
From the Latin
The Lord sent a word into Jacob, and it hath lighted upon Israel.
Simplified
The Lord has sent a message directed against Jacob, and its consequences will fall upon Israel.
The Lord has sent a word to Jacob, and it has come on Israel;
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 closely aligns with the Septuagint, as all six words match in content. The Dead Sea Scrolls also support the Masoretic Text, with some variations in the additional texts, indicating the same prophetic message but with differences in wording and completeness.
דָּבָ֛ר שָׁלַ֥ח אֲדֹנָ֖י בְּיַעֲקֹ֑ב וְנָפַ֖ל בְּיִשְׂרָאֵֽל׃
6 of the 6 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.
וירעו העם כל׳ו אפרים ויושבי שמרון בגאוה ובגדל לבב לאמור
10 words on the leather.
[וידעו] [העם] כול׳ו אפרים [ויושב] [שמרון] [בגאוה] [ובגדל] [לבב] [לאמר]
1 word on the leather — 1 partly restored, 8 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 9:8
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HR/Npm — Preposition · noun proper masculineHR/Npm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HR/Npl — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.