Exodus 15:3 — Word Study
WLCיְהוָ֖ה אִ֣ישׁ מִלְחָמָ֑ה יְהוָ֖ה שְׁמֽוֹ׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] is a warriorʼîysh [man of war, one who fights battles] the LORDYᵉhôvâh [having all power and authority] is His nameshêm [fame, renown, reputation]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֖ה | Yahweh | Noun proper |
| אִ֣ישׁ | [is] a man of | Noun common, masculine singular construct |
| מִלְחָמָ֑ה | war | Noun common, feminine singular absolute |
| יְהוָ֖ה | Yahweh | Noun proper |
| שְׁמֽוֹ׃ | [is] name his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is a warrior, the LORD is His name. |
| KJV | The LORD is a man of war: the LORD is his name. |
| ASV | Jehovah is a man of war: Jehovah is his name. |
| YLT | Jehovah [is] a man of battle; Jehovah [is] His name. |
| WEB | Yahweh is a man of war. Yahweh is his name. |
| BBE | The Lord is a man of war: the Lord is his name. |
Where they part company is אִ֣ישׁ — see How Translations Differ.
The main clause presents the LORD's identity, with a predicate that reinforces His name and authority.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 15:3
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 Song of Mosesgenerated
Exodus 15:3 is part of a triumphant song sung by Moses and the Israelites after their escape from Egypt. This song praises the LORD for His mighty acts of salvation, celebrating the defeat of Pharaoh's army and the deliverance of His people. The context highlights God's power and His role as a protector and warrior, reinforcing the themes of victory and divine authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:8 | Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle. |
| 2 | Psalm 45:3 | Strap your sword at your side, O mighty warrior; appear in your majesty and splendor. |
| 3 | Revelation 19:11–21 | Then I saw heaven standing open, and there before me was a white horse. And its rider is called Faithful and True. With righteousness He judges and wages war. |
| 4 | Exodus 3:13–15 | Then Moses asked God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What should I tell them?” |
| 5 | Exodus 6:3–6 | I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the LORD I did not make Myself known to them. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְהוָ֖ה, Yah.wehgenerated
The name יְהוָה (Yahweh) is the proper name of God in Israel, often translated as 'the LORD'. It signifies His eternal and self-existent nature, deeply connected to His covenant with His people. This name is foundational in the Jewish faith, representing God's sovereignty and authority.
In this verse, the repetition of יְהוָה emphasizes His identity and power, affirming that He is not just a deity but the ultimate warrior who fights for His people.
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 finite verb יְהוָ֖ה governs the entire verse, serving as both the subject and the predicate. The structure is straightforward, with the subject being repeated for emphasis, highlighting the identity and power of the LORD.
The Hebrew word order places the subject first, emphasizing the LORD's identity as a warrior before stating His name, which reinforces His authority.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֖ה as κύριος (kurios), meaning 'Lord'. This choice maintains the reverence and authority associated with God's name in the Hebrew text.
For אִ֣ישׁ, the translation is συντρίβων (sundribōn), which means 'crushing' or 'breaking'. This choice emphasizes the aggressive nature of the LORD as a warrior in battle.
In plain words — the whole versegenerated
Exodus 15:3 tells us that the LORD is a warrior, emphasizing His strength and capability in battle. This verse celebrates God's power and authority, particularly in the context of Israel's deliverance from Egypt.
Frequently Asked Questionsgenerated
It signifies that God actively fights for His people and defends them in times of conflict, demonstrating His power and authority.
The repetition emphasizes His identity and the significance of His name, reinforcing the understanding of His character as both powerful and protective.
This verse celebrates the victory over Pharaoh's army, illustrating God's might and His role as a deliverer for the Israelites.
The term 'warrior' highlights God's active involvement in battles and conflicts, portraying Him as a champion for His people.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God as my warrior?
- How can I rely on God's strength when facing challenges?
- What does it mean to me that the LORD fights for His people?
- How can I share the message of God's power and deliverance with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 15:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord is a man of war,.... A "man", which has respect to the future incarnation of Christ, for as yet he was not really man; though it was purposed, covenanted, agreed to, and prophesied of, that
Read John Gill on Exodus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is a man of war: the LORD is his name. The Lord is a man of war - i:e., a mighty warrior, a resistless conqueror; because all the flower and chivalry of the Egyptian army were destroyed in
Read Robert Jamieson on Exodus 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA man of war; an eminent warrior; as the phrase is used . Thus an eloquent man is called a man of words, , and a mighty man, a man of arm, .
Read Matthew Poole on Exodus 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:3 The LORD [is] a man of war: the LORD [is] his name.Ver. 3. The Lord is a man of war.] Yea, he alone is a whole army of men, van and rear both. He sends the sword; musters the men; orders the ammunition; gives the victory: whence he is here styled by the Chaldee, The Lord and Victor of wars.
Read John Trapp on Exodus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The Lord is a man of war.—The directness and boldness of the anthropomorphism is markedly archaic, and is wisely retained by our translators. How turgid and yet weak are the Samaritan, “mighty in battle,” and the LXX., “crusher of wars,” in comparison! The Lord is his name.—In the very name, Jehovah, is implied all might, all power, and so necessarily the strength to prevail in battle. The name, meaning “the Existent,” implies that nothing else has any real existence independently of Him; and if no existence, then necessarily no strength.
Read Charles John Ellicott on Exodus 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The Lord is a man of war] Perhaps it would be better to translate the words, Jehovah is the man or hero of the battle. As we scarcely ever apply the term to any thing but first-rate armed vessels, the change of the translation seems indispensable, though the common rendering is literal enough. Besides, the object of Moses was to show that man had no part in this victory, but that the whole was wrought by the miraculous power of God, and that therefore he alone should have all the glory. The LORD is his name.] That is, JEHOVAH. He has now, as the name implies, given complete existence to all his promises. See Clarke on Genesis 2:4, and "Exodus 6:3".
Read AdamClarke on Exodus 15 →CambridgeThe Cambridge Bible for Schools and Colleges3. a man of war] one who understands how to fight, and to vanquish his foes. The same figure, of Jehovah, Isaiah 42:13 (‘a man of wars’), Psalms 24:8 (‘the mighty man [gibbôr] of battle [or of war]’); cf. also ch. Exodus 14:14. Yahweh is his name] an exultant ejaculation: ‘Yahweh’ is to the poet the great and powerful God, who helps, defends, and delivers His people. Cf. Amos 5:8; Amos 9:6; and ‘Yahweh of hosts is his name,’ Amos 4:13; Amos 5:27, Isaiah 47:4; Isaiah 48:2 al.
Read Cambridge on Exodus 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2-5. First strain. JAH — A poetic abbreviation of JAHVEH, restricted in use to the higher kinds of poetry, and found often in compound names, as Yirm’jah, (Jeremiah;) also in certain formulas, as
Read Daniel Denison Whedon on Exodus 15 →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 is a warrior, the LORD is His name.
Yahweh is a man of war. Yahweh is his name.
The LORD is a warrior, the LORD is His name.
The Lord is a warrior, the Lord is his name.
Tyndale line
The LORD is a man of war: the LORD is his name.
Jehovah is a man of war: Jehovah is his name.
The LORD is a man of war: the LORD is his name.
The LORD is a man of war: the LORD is his name.
The Lord is a man of warre, his Name is Iehouah.
Strictly literal
Jehovah is a man of war; Jehovah, his name.
Jehovah [is] a man of battle; Jehovah [is] His name.
YHWH [is] a man of battle; YHWH [is] His Name.
The Eternal is the Lord of war; the Eternal is his name.
Yahweh is a warrior; Yahweh is his name.
From the Latin
The Lord is as a man of war, Almighty is his name.
Simplified
The Lord is like a warrior. His name is the Lord.
The Lord is a man of war: the Lord is his name.
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 Septuagint agree closely, with all five words matched. The Samaritan Pentateuch differs slightly, using גיבור (meaning 'mighty') instead of אִ֣ישׁ, and includes a preposition that alters the phrasing but not the meaning.
יְהוָ֖ה אִ֣ישׁ מִלְחָמָ֑ה יְהוָ֖ה שְׁמֽוֹ׃
5 of the 5 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.
יהוה גיבור במלחמה יהוה שׁמו
2 words differ from the Masoretic Text: גיבור (vigorous), ב (in)
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 Exodus 15:3
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.
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
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HNcfsa — Noun common · feminine singular absoluteHNcfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
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
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms