Isaiah 12:6 — Word Study
WLCצַהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּֽי־ גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל׃ פ
BSACry outtsâhal [to shine, be cheerful, and make a clear sound] and singrânan [to overcome, shout for joy, and express praise] O citizenyâshab [inhabitant, daughter] of ZionTsîyôwn [a mountain in Jerusalem, the city of God] forkîy greatgâdôwl [large, important, and mighty] among youqereb [is] the Holyqâdôwsh One of IsraelYisrâʼêl [set apart, sacred, and divine, the symbolic name of Jacob, God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| צַהֲלִ֥י | cry aloud | Verb, Qal, imperative second person feminine singular |
| וָרֹ֖נִּי | and cry out | Conjunction, verb qal imperative second person feminine singular |
| יוֹשֶׁ֣בֶת | O inhabitant[s] of | Verb, Qal, participle (active) feminine singular common |
| צִיּ֑וֹן | Zion | Noun proper |
| כִּֽי־ | for | Particle |
| גָד֥וֹל | [is] great | Adj |
| בְּקִרְבֵּ֖ךְ | in midst your | Preposition, noun common masculine singular construct, suffix |
| קְד֥וֹשׁ | [the] holy [one] of | Adj |
| יִשְׂרָאֵֽל׃ פ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
| KJV | Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. |
| ASV | Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel. |
| YLT | Cry aloud, and sing, O inhabitant of Zion, For great in thy midst [is] the Holy One of Israel!' |
| WEB | Cry aloud and shout, you inhabitant of Zion, for the Holy One of Israel is great among you!” |
| BBE | Let your voice be sounding in a cry of joy, O daughter of Zion, for great is the Holy One of Israel among you. |
Translations agree on the essential meaning of the verse, emphasizing the call to rejoice and the greatness of God.
The sentence has a main clause followed by a reason clause, indicating the cause for the call to rejoice.







8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbצָהַל
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 12:6
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 — A Song of Praise for Salvationgenerated
Isaiah 12:6 concludes a section of joyful songs celebrating God's salvation. The preceding verses express gratitude for the deliverance from distress and the joy of drawing water from the wells of salvation. This verse emphasizes the call to rejoice, highlighting the presence of the Holy One of Israel among His people, which is a source of great joy and significance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:9 | Go up on a high mountain, O Zion, herald of good news. Raise your voice loudly, O Jerusalem, herald of good news. Lift it up, do not be afraid! Say to the cities of Judah, “Here is your God!” |
| 2 | Isaiah 52:7–10 | How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” |
| 3 | Isaiah 54:1 | “Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD. |
| 4 | Zephaniah 3:14 | Sing for joy, O Daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O Daughter of Jerusalem! |
| 5 | Luke 19:37–40 | And as He approached the descent from the Mount of Olives, the whole multitude of disciples began to praise God joyfully in a loud voice for all the miracles they had seen: |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — צָהַל, tza.ha.Ligenerated
The verb צָהַל (tsahal) means to cry out or shout, often associated with expressions of joy or triumph. It is built from a root that conveys the idea of shining or being cheerful, suggesting a lively and radiant expression. In this verse, it serves as an imperative, calling the inhabitants of Zion to vocalize their joy.
The use of this word indicates a strong emotional response, urging the people to celebrate and acknowledge God's greatness. The context of the verse reinforces this call to joy, as it is linked to the presence of the Holy One among them.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.' Other translations, including the KJV and ASV, maintain similar wording, emphasizing the call to rejoice and the greatness of God.
Sentence Structuregenerated
The structure of the verse revolves around the main verb צַהֲלִי (cry out), which governs the imperative actions of the inhabitants of Zion. It is followed by another imperative verb וָרֹ֖נִּי (and sing), creating a parallel call to action.
The phrase כִּֽי־ גָד֥וֹל (for great) serves as the reason for the call to rejoice, linking the actions of the people to the greatness of the Holy One present among them.
Septuagint Backgroundgenerated
The Septuagint translates צָהַל as ἀγαλλιᾶσθε (agallicaste), which means to rejoice or exult. This choice emphasizes the emotional and celebratory aspect of the Hebrew term, aligning with the call to joy in the context of God's presence.
The translation reflects a consistent understanding of the text, focusing on the joyous response expected from the people of Zion.
In plain words — the whole versegenerated
Isaiah 12:6 invites the people of Zion to rejoice and sing because the Holy One of Israel is present among them. This call to joy emphasizes the importance of God's presence and the joy it brings to His people.
Frequently Asked Questionsgenerated
Crying out and singing are expressions of joy and praise, calling the inhabitants of Zion to celebrate God's greatness and presence among them.
The Holy One of Israel refers to God, emphasizing His sacred and set-apart nature as well as His relationship with His chosen people.
The call to rejoice is significant because it reflects the joy and gratitude of the people for God's salvation and presence, reinforcing their identity as His chosen people.
This verse connects with the surrounding context by concluding a series of praises for God's deliverance and salvation, highlighting the joy that comes from recognizing His presence.
Reflection Questionsgenerated
- In what ways can I express joy and praise for God's presence in my life?
- How can I encourage others to recognize and celebrate the greatness of God?
- What does it mean for me to dwell in the presence of the Holy One?
- How can I apply the call to rejoice in my daily life?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the call to rejoice and the significance of God's presence among His people. Here is a quotation from Jerome that reflects this understanding.
Rejoice and praise, O dwelling place of Zion, for the Holy One of Israel is great among you. First, it must be said according to the letter: O dwelling place of Zion, rejoice and praise your God,Early Church Fathers on Isaiah 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 12:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCry out, and shout,.... By singing aloud, with the high praises of God in the mouth: thou inhabitant of Zion: born and brought up there, free of Zion, that is settled and dwells there, and so happy;
Read John Gill on Isaiah 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. Shout, thou inhabitant of Zion - Hebrew, inhabitress; so 'daughter of Zion' - i:e., Zion and its people.
Read Robert Jamieson on Isaiah 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 12:6 Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.Ver. 6. Cry out.] Heb., Hinni, neigh as horses do that are full fed, or fitted for fight. Iubila quantum potes, valide et totis viribus clama, claram et laectam vocem ede. For great is the Holy One of Israel in the midst of thee.] Or, For the Holy One of Israel, who is great, is in the midst of thee. How shouldst thou then do otherwise than well?
Read John Trapp on Isaiah 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Thou inhabitant of Zion.—The Hebrew is feminine. The inhabitant is the daughter of Zion, the restored Church, that has Zion for her dwelling-place. Great is the Holy One of Israel . . .—The hymn ends with the Divine Name which is characteristic of Isaiah. The presence of the Holy One was to be a joy and blessing to the remnant who were worthy of their calling. With this hymn the whole of what has been called the Immanuel volume of Isaiah’s prophecies comes to its close.
Read Charles John Ellicott on Isaiah 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Thou inhabitant of Zion] Not only the Jewish people, to whom his word of salvation was to be sent first; but also all members of the Church of Christ: as in them, and in his Church, the Holy One of Israel dwells. St. Paul, speaking of the mystery which had been proclaimed among the Gentiles, sums it up in these words: "which is CHRIST IN YOU, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;" Colossians 1:27-28. Well, therefore, may the inhabitant of Zion cry oat and shout, and proclaim the greatness of her Redeemer.
Read AdamClarke on Isaiah 12 →
CambridgeThe Cambridge Bible for Schools and Colleges6. Cry out] the same word as in ch. Isaiah 10:30, but in a very different sense. Cf. ch. Isaiah 24:14, Isaiah 54:1. inhabitant of Zion] Lit. “inhabitress,” Jerusalem being personified as a woman, Micah 1:11-15; Jeremiah 46:19, &c.
Read Cambridge on Isaiah 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleCry out - (צהלי tsahalı̂y). This word is usually applied to the neighing of a horse Jeremiah 5:8; Jeremiah 8:16.
Read Albert Barnes on Isaiah 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. In the midst of thee — To have God’s dwelling in the midst of his people, making and fulfiling his promises without diminution or failure, for evermore, is the prophet’s grandest thought in this
Read Daniel Denison Whedon on Isaiah 12 →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
Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.”
Cry aloud and shout, you inhabitant of Zion, for the Holy One of Israel is great among you!”
Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.”
Cry out and shout for joy, O citizens of Zion, for the Holy One of Israel acts mightily among you!”
Tyndale line
Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.
Cry aloud and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
Cry aloud and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
Cry out, and shoute, O inhabitant of Zion: for great is ye holy one of Israel in the middes of thee.
Strictly literal
Cry out and shout, thou inhabitress of Zion; for great is the Holy One of Israel in the midst of thee.
Cry aloud, and sing, O inhabitant of Zion, For great in thy midst [is] the Holy One of Israel!'
Cry aloud, and sing, O inhabitant of Zion, || For the Holy One of Israel [is] great in your midst!”
Call aloud and shout, inhabitress of Zion; for great is in the midst of thee the Holy One of Israel.
Cry aloud and shout for joy, you inhabitants of Zion, for great in your midst is the Holy One of Israel.”
From the Latin
Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.
Simplified
Shout loudly and sing for joy, you people of Zion, for the Holy One of Israel is great, and is among you.”
Let your voice be sounding in a cry of joy, O daughter of Zion, for great is the Holy One of Israel among you.
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 largely agree in their wording, with the Septuagint providing a Greek equivalent for most of the Hebrew terms. The Dead Sea Scrolls also support the reading found in the Masoretic Text, although some words are restored or supplied by editors in the scrolls.
צַהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּֽי־ גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל׃ פ
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
צהלי ורני בת יושבת ציון כיא גדול בקרב׳ך קדוש ישראל
10 words on the leather.
צהלי ורני יושבת ציון [כי] [גדול] [בקרב׳ך] [קדוש] [ישראל]
2 words on the leather — 2 partly restored, 5 supplied entire by an editor.
[צהלי] [ורני] [יושבת] [ציון] [כי] [גדול] בקרב׳ך קדוש ישראל
2 words on the leather — 1 partly restored, 6 supplied entire by an editor.
[כי] [גדול] [בקרב׳ך] [קדוש] [ישראל]
5 words of the verse are on this fragment — 5 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 12:6
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.
צָהַל (tsahal) is a Hebrew verb that primarily means to neigh or cry shrilly, often associated with animal sounds. It can also mean to shine or make something shine, particularly in its Hiphil form. The range of meanings includes expressions of joy or distress, as well as clear vocalizations. Psalm 104:15 is noted for its use of this word.
[צָהַל] vb. neigh, cry shrilly
base
[צָהַל] vb. Hiph. make shining;—ψ 104:15.
ref
H6670a צָהַל neigh, cry shrilly H6670b צָהַל Hiph. make shining
6670 tsahal tsaw-hal'
a prim root; to gleam, i.e. (figuratively) be cheerful; by
transf. to sound clear (of various animal or human
expressions):--bellow, cry aloud (out), lift up, neigh,
rejoice, make to shine, shout.
צָהַל (tsa.hal) — to cry out.
1) to neigh, cry shrilly
1a) (Qal)
1a1) to neigh (of men as stallions-fig.)
1a2) (Piel) to cry shrilly (in distress)
צָהַל (tsa.hal) — to shine.
(Hiphil) to make shining
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) feminine singular commonHVqrfsc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
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.
