Isaiah 13:3 — Word Study
WLCאֲנִ֥י צִוֵּ֖יתִי לִמְקֻדָּשָׁ֑י גַּ֣ם קָרָ֤אתִי גִבּוֹרַי֙ לְאַפִּ֔י עַלִּיזֵ֖י גַּאֲוָתִֽי׃
BSA◂Iʼănîy [the Lord] have commandedtsâvâh■ [given orders to, appointed] My sanctified onesqâdash [consecrated, set apart ones] I have evengam [also, too] summonedqârâʼ■ [called out to] My warriorsgibbôwr [mighty men, strong ones] to execute My wrathʼaph [carry out, fulfill, anger, fierce judgment] [and] exultʻallîyz [rejoice, jubilant] in My triumphgaʼăvâh [victory, highness, glory]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֥י | I | Pronoun |
| צִוֵּ֖יתִי | I have commanded | Verb, Piel, perfect first person common singular |
| לִמְקֻדָּשָׁ֑י | to consecrated [ones] my | Preposition, verb pual participle (passive) masculine plural common, suffix |
| גַּ֣ם | also | Adverb |
| קָרָ֤אתִי | I have summoned | Verb, Qal, perfect first person common singular |
| גִבּוֹרַי֙ | warriors my | Noun common masculine plural construct, suffix |
| לְאַפִּ֔י | to anger my | Preposition, noun common masculine singular construct, suffix |
| עַלִּיזֵ֖י | [the] exultant [ones] of | Adj |
| גַּאֲוָתִֽי׃ | pride my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph. |
| KJV | I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness. |
| ASV | I have commanded my consecrated ones, yea, I have called my mighty men for mine anger, even my proudly exulting ones. |
| YLT | I have given charge to My sanctified ones, Also I have called My mighty ones for Mine anger, Those rejoicing at Mine excellency.' |
| WEB | I have commanded my consecrated ones; yes, I have called my mighty men for my anger, even my proudly exulting ones. |
| BBE | I have given orders to my holy ones, I have sent out my men of war, those of mine who take pride in their power, to give effect to my wrath. |
Where they part company is לִמְקֻדָּשָׁ֑י — see How Translations Differ.
The main clause is supported by two additional phrases that detail the purpose of God's command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbצָוָה
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 13:3
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 Prophecy of Judgmentgenerated
Isaiah 13:3 reveals the Lord's intention to mobilize His chosen ones for the execution of His wrath. This verse is part of a larger prophecy concerning the impending judgment on Babylon, where the Lord calls forth His warriors to fulfill His divine plan. The surrounding verses illustrate the urgency and seriousness of this command, emphasizing God's sovereignty over all creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 23:11 | The LORD has stretched out His hand over the sea; He has made kingdoms tremble. He has given a command that the strongholds of Canaan be destroyed. |
| 2 | Isaiah 44:27–28 | who says to the depths of the sea, ‘Be dry, and I will dry up your currents,’ |
| 3 | Isaiah 45:4–5 | For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me. |
| 4 | Jeremiah 50:21–46 | Go up against the land of Merathaim, and against the residents of Pekod. Kill them and devote them to destruction. Do all that I have commanded you,” declares the LORD. |
| 5 | Jeremiah 51:20–24 | “You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — צִוֵּ֖יתִי, tzi.Vei.tigenerated
The verb צָוָה (tsavah) means to command or give orders. It is in the Piel form, indicating a strong action of appointing or charging someone with a task. This word is often used in contexts where authority is exercised, particularly by God, and highlights the importance of obedience to divine commands.
In this verse, the use of the perfect tense indicates that the command has been given and is effective. The emphasis is on God's authority and the expectation that His sanctified ones will respond to His call.
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 structure of this verse revolves around the main verb צִוֵּ֖יתִי, I have commanded, which is followed by a noun phrase לִמְקֻדָּשָׁ֑י, my sanctified ones, and another verb phrase קָרָ֤אתִי, I have summoned. The order emphasizes God's command as the central action.
The use of multiple phrases connected to the main verb illustrates the comprehensive nature of God's command, detailing both the subjects involved and the purpose of the summons.
Septuagint Backgroundgenerated
The Septuagint translates צִוֵּ֖יתִי as συντάσσω (syntassō), meaning to arrange or order. This choice suggests a broader interpretation of God's command, emphasizing the organization of His chosen ones for a specific purpose.
The translation of לִמְקֻדָּשָׁ֑י as ἡγιασμένοι (hēgiasmenoi) indicates the sanctity of those called, aligning with the Hebrew meaning while also highlighting their set-apart status.
In plain words — the whole versegenerated
Isaiah 13:3 shows God commanding His chosen ones and summoning His mighty warriors to carry out His wrath. This verse emphasizes God's authority and the importance of His commands in executing His divine judgment.
Frequently Asked Questionsgenerated
It means that God has appointed specific individuals or groups who are set apart for His purposes, emphasizing their role in carrying out His will.
The warriors refer to those who are strong and mighty, called by God to execute His judgment and fulfill His plans.
To exult in God's triumph means to rejoice and celebrate the victory and glory that comes from His actions and judgments.
This verse is part of a larger prophetic message about God's judgment, highlighting His authority and the means by which He enacts His will through chosen individuals.
Reflection Questionsgenerated
- In what ways do I recognize God's authority in my life?
- How can I respond to God's commands as His sanctified one?
- What does it mean for me to rejoice in God's triumph?
- How can I support others in fulfilling God's purposes?
The early church on this verse — how the Fathers read it
Early church fathers, including Jerome, reference this verse to discuss God's command and the sanctity of His chosen ones.
And the leaders shall enter the gates: I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.Early Church Fathers on Isaiah 13 →
I have commanded my sanctified ones. Concerning this, in the Septuagint (LXX): I will command, and I will bring them. For he himself sanctifies his ministers, so that both the one who sanctifies and those who are sanctified may all be one.Early Church Fathers on Isaiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 13:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have commanded my sanctified ones,.... The Medes and Persians, so called, not because sanctified by the Spirit of God, or made holy persons, through the regenerating and renewing grace of God, or
Read John Gill on Isaiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
Read Robert Jamieson on Isaiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy sanctified ones; the Medes and Persians, fitly so called, because they were solemnly designed and set apart by God for his own service, and for this holy work of executing his just vengeance upon them. My mighty ones; those whom I have made mighty for this work. In my highness; or, as others render it, in my glory, materially considered, to wit, in the doing of that work which tends much to the advancement of my glory, in destroying of the Babylonian empire. For otherwise the Medes had no regard to God nor to his glory, but only to their own carnal ends.
Read Matthew Poole on Isaiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 13:3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, [even] them that rejoice in my highness.Ver. 3. I have commanded my sanctified ones,] i.e., I have by my secret instinct stirred up and set on my Medes and Persians, whom in my decree I have set apart for this holy work of executing vengeance on the Babylonians. I have also called my mighties.] My heroes, armed with my might. Even them that rejoice in my highness.] Heb., Exultantes superbiae meos; my brave soldiers, whom I render victorious and triumphant.
Read John Trapp on Isaiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I have commanded my sanctified ones . . .—The word is applied even to the fierce tribes of the future destroyers, as being appointed, or consecrated, by Jehovah for that special work. The thought and the words (there translated “prepare”) appear in Jeremiah 6:4; Jeremiah 22:7; Jeremiah 51:27. So in the later prophecies Cyrus appears as “the anointed” of the Lord (Isaiah 45:1). Even them that rejoice in my highness.—In Zephaniah 3:11 the same phrase occurs in a bad sense. Here, apparently, it denotes the proud consciousness of the invaders that they are doing God’s work.
Read Charles John Ellicott on Isaiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I have commanded my sanctified ones] מקדשי mekuddashai, the persons consecrated to this very purpose. Nothing can be plainer than that the verb כדש kadash, "to make holy," signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates, "my enrolled warriors." This is the sense.
Read AdamClarke on Isaiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges3. Jehovah speaks. my sanctified (or consecrated) ones] In ancient times a campaign was inaugurated with religious ceremonies (1 Samuel 13:9; Jeremiah 22:7; Jeremiah 51:28 [R.V. marg.]) and each warrior was a consecrated man (1 Samuel 21:5). them that rejoice in my highness] Translate as in R.V. my proudly exulting ones, Zephaniah 3:11.
Read Cambridge on Isaiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleI have commanded - This is the language of God in reference to those who were about to destroy Babylon.
Read Albert Barnes on Isaiah 13 →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
I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph.
I have commanded my consecrated ones; yes, I have called my mighty men for my anger, even my proudly exulting ones.
I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph.
I have given orders to my chosen soldiers; I have summoned the warriors through whom I will vent my anger, my boasting, arrogant ones.
Tyndale line
I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
I have commanded my consecrated ones, yea, I have called my mighty men for mine anger, even my proudly exulting ones.
I have commanded my consecrated ones, yea, I have called my mighty men for mine anger, even my proudly exulting ones.
I have commanded my sanctified ones, I have also called my mighty ones for my anger, even them that rejoice in my highness.
I haue commanded them, that I haue sanctified: and I haue called ye mightie to my wrath, and them that reioyce in my glorie.
Strictly literal
I have commanded my hallowed ones, I have also called my mighty men for mine anger, them that rejoice in my highness.
I have given charge to My sanctified ones, Also I have called My mighty ones for Mine anger, Those rejoicing at Mine excellency.'
I have given charge to My sanctified ones, || Also I have called My mighty ones for My anger, || Those rejoicing at My excellence.”
I have charged my prepared ones, I have also called my heroes for my anger, those that rejoice in my highness.
I have commanded my holy ones, yes, I have called my mighty men to execute my anger, even my proudly exulting ones.
From the Latin
I have commanded my sanctified ones, and have called my strong ones in my wrath, them that rejoice in my glory.
Simplified
I have ordered the ones I have chosen to attack; I have called my warriors to execute my furious judgment and to celebrate my triumph.
I have given orders to my holy ones, I have sent out my men of war, those of mine who take pride in their power, to give effect to my wrath.
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 reads: 'I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph.' The Septuagint largely agrees with the Masoretic Text, matching 8 of the 9 words, although its word order and articles differ as it presents a unique sentence structure. The Dead Sea Scrolls also support the Masoretic Text, with 1Qisaa showing 9 words on the leather that closely align with it. Other scrolls, like 1Q8 and 4Q55, contain partial restorations but maintain the same essential wording, indicating a strong consistency across these ancient witnesses. However, 4Q59 has no text on this fragment, and 4Q56 contains only 7 words, with the rest supplied by an editor, suggesting some variations in preservation but overall agreement with the Masoretic Text's message.
אֲנִ֥י צִוֵּ֖יתִי לִמְקֻדָּשָׁ֑י גַּ֣ם קָרָ֤אתִי גִבּוֹרַי֙ לְאַפִּ֔י עַלִּיזֵ֖י גַּאֲוָתִֽי׃
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.
אני צויתי למקדש׳י גמ קראתי גבור׳י לאפ׳י עליזי גאות׳י
9 words on the leather.
[אני] [צויתי] [למקדש׳י] [גם] קראתי גבר׳י לאפ׳י עליזי גאות׳י
3 words on the leather — 2 partly restored, 4 supplied entire by an editor.
[אני] [צויתי] [למקדש׳י] [גם] [קראתי] [גבור׳י] [לאפ׳י] עליזי גאות׳י
2 words on the leather — 7 supplied entire by an editor.
[אני] [צויתי] [למקדש׳י] [גם] [קראתי] [גבור׳י] [לאפ׳י] [עליזי] [גאות׳י]
nothing on the leather here — 9 supplied entire by an editor.
[למקדש׳י] [גם] [קראתי] [גבור׳י] [לאפ׳י] עליזי גאות׳י
7 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 13:3
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
Prep | V-Pual-Inf-c | Suff — Preposition · verb pual participle (passive) masculine plural common · suffixHR/VPsmpc/Sp1bs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
עַלִּיז (alliyz) is an adjective meaning exultant or jubilant. It is derived from the root word עַלָּז (alaz), which conveys a sense of joy and rejoicing. The term captures a feeling of joyfulness and celebration, as noted in entries from Brown-Driver-Briggs and Strong's Hebrew Dictionary.
[עַלִּיז] adj. exultant, jubilant
base
H5947 [עַלִּיז] exultant, jubilant
5947 `alliyz al-leez'
from 5937; exultant:--joyous, (that) rejoice(-ing)
see HEBREW for 05937
עַלִּיז (al.liz) — jubilant.
exultant, jubilant
Adj — AdjHAampc
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…
גַּאֲוָה (ga'avah) refers to concepts of majesty and pride, encompassing meanings like arrogance and haughtiness. It can also denote a physical rising or swelling, such as that of the sea. The word is built from the root associated with elevation, and its usage in the Old Testament reflects these themes of pride and exaltation.
גַּאֲוָה n.f. majesty, pride
rising up, swelling of the sea
majesty
pride, haughtiness
base
H1346 גַּאֲוָה majesty, pride
1346 ga`avah gah-av-aw'
from 1342; arrogance or majesty; by implication, (concretely)
ornament:--excellency, haughtiness, highness, pride, proudly,
swelling.
see HEBREW for 01342
גַּאֲוָה (ga.a.vah) — pride.
1) pride, majesty, a rising up
1a) a rising up, swelling (of the sea)
1b) majesty (of Israel)
1c) pride, haughtiness
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs