Isaiah 1:24 — Word Study
WLCלָכֵ֗ן נְאֻ֤ם הָֽאָדוֹן֙ יְהוָ֣ה צְבָא֔וֹת אֲבִ֖יר יִשְׂרָאֵ֑ל ה֚וֹי אֶנָּחֵ֣ם מִצָּרַ֔י וְאִנָּקְמָ֖ה מֵאוֹיְבָֽי׃
BSAThereforekên the Lordʼâdôwn [the sovereign Master, ʼâdôwn] GODYᵉhôvâh [Yehovah, the national name of God] of Hoststsâbâʼ [armies, heavenly forces] the Mightyʼâbîyr One of IsraelYisrâʼêl [emphasizing power, the symbolic name of Jacob] declaresnᵉʼum Ahhôwy [woe, an expression of sadness] I will be relievednâcham▸ [ease, comfort] of My foestsar [adversaries, enemies] and avenge Myselfnâqam [punish, take revenge] on My enemiesʼôyêb [those who hate Me]
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֗ן | therefore | Preposition, adverb |
| נְאֻ֤ם | [the] utterance of | Noun common, masculine singular construct |
| הָֽאָדוֹן֙ | the lord | Particle, noun common masculine singular absolute |
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֔וֹת | of hosts | Noun common, feminine plural absolute |
| אֲבִ֖יר | [the] mighty one of | Adj |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| ה֚וֹי | woe! | Particle |
| אֶנָּחֵ֣ם | I will ease myself | Verb, Niphal, imperfect first person common singular |
| מִצָּרַ֔י | from foes my | Preposition, noun common masculine plural construct, suffix |
| וְאִנָּקְמָ֖ה | and I will avenge myself | Conjunction, verb niphal infinitive construct first person common singular |
| מֵאוֹיְבָֽי׃ | from enemies my | Preposition, verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies. |
| KJV | Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: |
| ASV | Therefore saith the Lord, Jehovah of hosts, the Mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies; |
| YLT | Therefore — the affirmation of the Lord — Jehovah of Hosts, the Mighty One of Israel: Ah, I am eased of Mine adversaries, And I am avenged of Mine enemies, |
| WEB | Therefore the Lord, Yahweh of Armies, the Mighty One of Israel, says: “Ah, I will get relief from my adversaries, and avenge myself on my enemies. |
| BBE | For this reason the Lord, the Lord of armies, the Strong One of Israel, has said, I will put an end to my haters, and send punishment on those who are against me; |
The translations agree here, with no significant differences in the core message.
The structure consists of a main declaration followed by an emotional interjection and two verb phrases detailing God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָחַם
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 1:24
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 Lord's Declaration of Justicegenerated
Isaiah 1:24 presents a powerful declaration from the Lord, emphasizing His role as the sovereign master and the Mighty One of Israel. This statement follows a critique of Israel's leaders and their failure to uphold justice, highlighting God's intention to address the wrongdoings of His people and their adversaries. The surrounding verses outline the consequences of rebellion against God and His promise to restore righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:29 | You will sing as on the night of a holy festival, and your heart will rejoice like one who walks to the music of a flute, going up to the mountain of the LORD, to the Rock of Israel. |
| 2 | Isaiah 49:26 | I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.” |
| 3 | Isaiah 60:16 | You will drink the milk of nations and nurse at the breasts of royalty; you will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob. |
| 4 | Jeremiah 50:34 | Their Redeemer is strong; the LORD of Hosts is His name. He will fervently plead their case so that He may bring rest to the earth, but turmoil to those who live in Babylon. |
| 5 | Revelation 18:8 | Therefore her plagues will come in one day— death and grief and famine— and she will be consumed by fire, for mighty is the Lord God who judges her.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֶנָּחֵ֣ם, 'e.na.Chemgenerated
The verb נָחַם (*nacham*) is in the Niphal stem, indicating a passive or reflexive action, meaning 'to comfort' or 'to ease oneself.' This word conveys a sense of relief, suggesting that God will find comfort by avenging Himself against His foes, highlighting His authority over justice.
This usage reflects God's active role in addressing injustice and His emotional response to His people's suffering. The choice of this verb underscores the seriousness of the situation and God's commitment to rectify it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions reflecting the core message of God's declaration to avenge Himself on His enemies.
Sentence Structuregenerated
The main clause is governed by the verb אֶנָּחֵ֣ם, I will ease myself, which is followed by a prepositional phrase indicating the source of relief and a conjunction leading into the second verb אִנָּקְמָ֖ה, and I will avenge myself. This structure emphasizes the sequential actions of God in response to His adversaries.
The Hebrew word order places emphasis on God's declaration, with the verbs at the forefront, highlighting His intentions clearly.
Septuagint Backgroundgenerated
The Septuagint translates נְאֻ֤ם as λέγει, meaning 'says,' which reflects a direct statement from God. This choice emphasizes the authoritative nature of the declaration.
The translation of אֶנָּחֵ֣ם as παύσεται suggests a sense of cessation or stopping, which may imply a broader interpretation of God's relief from adversaries.
In plain words — the whole versegenerated
Isaiah 1:24 reveals God's declaration of His intention to relieve Himself of His adversaries and take vengeance on His enemies. This statement follows a critique of the leaders of Israel, emphasizing God's role as the Mighty One who will bring justice.
Frequently Asked Questionsgenerated
It signifies God's intention to address and remove those who oppose Him, bringing justice to His people.
This reflects God's commitment to justice and His role as a protector of His people against their adversaries.
This title emphasizes God's power and authority over Israel, reminding the people of His capability to deliver them.
It serves as a declaration of judgment against Israel's leaders and a promise of God's intervention in their affairs.
Reflection Questionsgenerated
- How can I recognize God's justice in my own life?
- In what ways do I see God avenging wrongs in the world today?
- What does it mean for me to trust in God's power as the Mighty One?
- How can I support justice and righteousness in my community?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it in the context of God's justice and the nature of His declarations.
For this reason, says the Lord of hosts, the strong one of Israel: For the strong one of Israel, because they all similarly changed, only the seventy, desiring something unknown, set down: Woe to the strong ones of Israel;Early Church Fathers on Isaiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 1:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore, saith the Lord, the Lord of hosts, the mighty One of Israel,.... All these names and titles, which are expressive of the majesty, power, and authority of God, are used to give the greater
Read John Gill on Isaiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore saith the Lord, the Lord of hosts - 'Adonaay (H136), Yahweh (H3068).
Read Robert Jamieson on Isaiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will ease me, Heb. I will comfort myself; ease my mind, and satisfy my justice, by taking vengeance, as the next clause explains this. The same expression is used in the same sense . Of mine adversaries; of the Israelites, who, though they have called themselves my children and friends, yet by their temper and carriage towards me have showed themselves to be mine enemies.
Read Matthew Poole on Isaiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 1:24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:Ver. 24. Therefore thus saith the Lord.] Dominator, Dεσποτης, Dυναστης, the great housekeeper of the world. The Lord of hosts.] Heb., Jehovah of armies. The mighty One of Israel.] Able enough to deal with them, and to punish their facinus maioris abollae. Ah.] Some render it Heu, alas, to show that God punisheth nolens et doleus - unwillingly and with grief. Others make it to be an expression of joy, to show what content he will take in punishing the obstinate; and so it followeth. I will ease me; I will avenge me.] As it is an ease to a…
Read John Trapp on Isaiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Therefore saith the Lord.—The word for “saith” (literally, whisper) is that which always indicates the solemn utterance of an oracle. The solemnity is emphasised by the exceptional accumulation of Divine names. He who speaks is the Eternal, the Lord of the armies of earth and heaven, the Hero, the Mighty One, of Israel. The latter name is found also in Isaiah 49:26; Isaiah 60:16; Genesis 49:24; Psalms 132:2; Psalms 132:5, and not elsewhere. Ah, I will ease me of mine adversaries.—In bold, anthropomorphic language, which reminds us of Psa 78:65, Jehovah is represented as waking out of slumber, and rising up to judgment. The words “ease” and “avenge” in the Hebrew have nearly the same…
Read Charles John Ellicott on Isaiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Ah, I will ease me - "Aha! I will be eased"] Anger, arising from a sense of injury and affront, especially from those who, from every consideration of duty and gratitude, ought to have behaved far otherwise, is an uneasy and painful sensation: and revenge, executed to the full on the offenders, removes that uneasiness, and consequently is pleasing and quieting, at least for the present. Ezekiel, Ezekiel 5:13, introduces God expressing himself in the same manner: - "And mine anger shall be fully accomplished; And I will make my fury rest upon them; And I will give myself ease." This is a strong instance of the metaphor called anthropopathia, by which, throughout the Scriptures, as…
Read AdamClarke on Isaiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges24. Such men are adversaries and enemies of Jehovah, thwarting His wishes and purposes for His people. the Lord] “the Master” or the Sovereign. The title, used absolutely as here (hâ-’Adôn), is almost peculiar to Isaiah, and is used by him only in introducing a threat (ch. Isaiah 3:1, Isaiah 10:16; Isaiah 10:33, Isaiah 19:4; cf. Exodus 23:17; Exodus 34:23). the mighty One of Israel] Israel’s Strong One, a rare word in Hebr., first found in Genesis 49:24. See on ch. Isaiah 10:13. ease me] Better: appease myself, and so again, avenge myself. By a bold anthropopathy the divine Being is compared to a man thirsting for vengeance. 25 resumes the first figure of Isa 1:22, the judgment on Zion…
Read Cambridge on Isaiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore saith the Lord ... - The prophet having stated the guilt of the nation, proceeds to show the consequences of their crimes; or to foretell what would happen.
Read Albert Barnes on Isaiah 1 →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
Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies.
Therefore the Lord, Yahweh of Armies, the Mighty One of Israel, says: “Ah, I will get relief from my adversaries, and avenge myself on my enemies.
Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies.
Therefore, the sovereign Lord who commands armies, the powerful ruler of Israel, says this: “Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies.
Tyndale line
Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
Therefore saith the Lord, Jehovah of hosts, the Mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies;
Therefore saith the Lord, the LORD of hosts, the Mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of my adversaries, and avenge me of my enemies:
Therefore sayth the Lord God of hostes, the mightie one of Israel, Ah, I will ease me of mine aduersaries, and auenge me of mine enemies.
Strictly literal
Therefore saith the Lord, Jehovah of hosts, the Mighty One of Israel: Ah! I will ease me of mine adversaries, and avenge me of mine enemies.
Therefore — the affirmation of the Lord — Jehovah of Hosts, the Mighty One of Israel: Ah, I am eased of Mine adversaries, And I am avenged of Mine enemies,
Therefore—a declaration of the Lord—YHWH of Hosts, the Mighty One of Israel: “Oh, I relieve Myself from My adversaries, || And avenge Myself against My enemies,
Therefore saith the Lord, the Eternal of hosts, the mighty One of Israel, Ah, I will take satisfaction on my adversaries, and be avenged on my enemies.
Therefore this is the declaration of the Lord Yahweh of hosts, the Mighty One of Israel: “Woe to them! I will take vengeance against my adversaries, and avenge myself against my enemies;
From the Latin
Therefore saith the Lord the God of hosts, the mighty one of Israel: Ah! I will comfort myself over my adversaries: and I will be revenged of my enemies.
Simplified
So this is what the Lord says, the Lord Almighty, the Mighty One of Israel: Ha! I will take satisfaction in punishing my enemies, by paying back those who hate me!
For this reason the Lord, the Lord of armies, the Strong One of Israel, has said, I will put an end to my haters, and send punishment on those who are against me;
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 is supported by the Septuagint, which matches 11 of the 12 words. The Dead Sea Scrolls show some variations, with certain words restored by editors, but they agree in essence with the Masoretic Text.
לָכֵ֗ן נְאֻ֤ם הָֽאָדוֹן֙ יְהוָ֣ה צְבָא֔וֹת אֲבִ֖יר יִשְׂרָאֵ֑ל ה֚וֹי אֶנָּחֵ֣ם מִצָּרַ֔י וְאִנָּקְמָ֖ה מֵאוֹיְבָֽי׃
11 of the 12 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.
לכן נאום האדון יהוה צבאות [אביר] [ישראל] הוה אנחם מצרי׳ו ואנקם מהאיב׳ו
10 words on the leather — 2 supplied entire by an editor.
[לכן] [נאם] [האדון] [יהוה] [צבאות] [אביר] [ישראל] [הוי] אנחם מצר׳י ואנקם [מאויב׳י]
1 word on the leather — 2 partly restored, 9 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 1:24
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
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
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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.
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 צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word אָבִיר (*abiyr*) is derived from the root meaning 'mighty' and is used exclusively to describe God. It serves as a poetic name for God, emphasizing His strength and might.
[אָבִיר] adj. strong; alw. = subst. the Strong, old name of God (poet.)
base
H46 אָבִיר strong; alw. = subst. the Strong, old name of God (poet.)
46 'abiyr aw-beer'
from 82; mighty (spoken of God):--mighty (one).
see HEBREW for 082
אָבִיר (a.vir) — mighty.
1) strong, mighty-used only to describe God
2) the Strong-old name for God (poetic)
Adj — AdjHAamsc
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…
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
N-proper — Noun properHNpl
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.
הוֹי (hoy) is an interjection expressing dissatisfaction and pain, often translated as 'ah,' 'alas,' or 'woe.' It is used in lamentations and conveys a sense of sorrow or distress. The word is a prolonged form of another Hebrew term, indicating its emotional weight.
הוֹי 81 interj. expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
base
H1945 הוֹי expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
1945 howy hoh'ee
a prolonged form of 1930 (akin to 188); oh!:--ah, alas, ho,
O, woe.
see HEBREW for 01930
see HEBREW for 0188
הוֹי (hoy) — woe!.
ah!, alas!, ha!, ho!, O!, woe!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Niphal-Imperf-1cs — Verb · Niphal · imperfect first person common singularHVNi1cs
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
Conj | V-Niphal-1cs — Conjunction · verb niphal infinitive construct first person common singularHC/VNc1cs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp1bs