Isaiah 42:13 — Word Study
WLCיְהוָה֙ כַּגִּבּ֣וֹר יֵצֵ֔א כְּאִ֥ישׁ מִלְחָמ֖וֹת יָעִ֣יר קִנְאָ֑ה יָרִ֙יעַ֙ אַף־ יַצְרִ֔יחַ עַל־ אֹיְבָ֖יו יִתְגַּבָּֽר׃ ס
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] goes forthyâtsâʼ▸ [to come out, to march out] like a mighty onegibbôwr [a strong warrior, a champion] He stirs upʻûwr▸ [to rouse, to awaken] His zealqinʼâh [jealousy, strong feelings of passion] like a warriorʼîysh [a man of war, a fighter] He shoutsrûwaʻ▸ [to cry out, to make a loud noise] yesʼaph He roarstsârach▸ [to cry, to utter a shrill sound] in triumphgâbar▸ [to prevail, to be strong] overʻal His enemiesʼôyêb [adversaries, those who oppose Him]
| Greek | English | Parsing |
|---|---|---|
| יְהוָה֙ | Yahweh | Noun proper |
| כַּגִּבּ֣וֹר | like warrior | Preposition, noun common masculine singular absolute |
| יֵצֵ֔א | he will go forth | Verb, Qal, imperfect third person masculine singular |
| כְּאִ֥ישׁ | like a man of | Preposition, noun common masculine singular construct |
| מִלְחָמ֖וֹת | war | Noun common, feminine plural absolute |
| יָעִ֣יר | he will stir up | Verb, Hiphil, imperfect third person masculine singular |
| קִנְאָ֑ה | zeal | Noun common, feminine singular absolute |
| יָרִ֙יעַ֙ | he will raise a war-cry | Verb, Hiphil, imperfect third person masculine singular |
| אַף־ | also | Particle |
| יַצְרִ֔יחַ | he will raise a battle-shout | Verb, Hiphil, imperfect third person masculine singular |
| עַל־ | over | Preposition |
| אֹיְבָ֖יו | enemies his | Verb qal participle (active) masculine plural common, suffix |
| יִתְגַּבָּֽר׃ ס | he will prevail | Verb, Hithpael, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD goes forth like a mighty one; He stirs up His zeal like a warrior. He shouts; yes, He roars in triumph over His enemies: |
| KJV | The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. |
| ASV | Jehovah will go forth as a mighty man; he will stir up his zeal like a man of war: he will cry, yea, he will shout aloud; he will do mightily against his enemies. |
| YLT | Jehovah as a mighty one goeth forth. As a man of war He stirreth up zeal, He crieth, yea, He shrieketh, Against His enemies He showeth Himself mighty. |
| WEB | Yahweh will go out like a mighty man. He will stir up zeal like a man of war. He will raise a war cry. Yes, he will shout aloud. He will triumph over his enemies. |
| BBE | The Lord will go out as a man of war, he will be moved to wrath like a fighting-man: his voice will be strong, he will give a loud cry; he will go against his attackers like a man of war. |
Where they part company is in the description of God's might — see How Translations Differ.
The sentence is structured around a main clause with several descriptive phrases that elaborate on God's actions and attributes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbיָצָא
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 42:13
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 as a Mighty Warriorgenerated
Isaiah 42:13 describes the LORD going forth like a mighty warrior, stirring up His zeal and shouting in triumph over His enemies. This passage emphasizes God's active role in defending His people and asserting His power against adversaries. It is set within a broader context of God's promises and actions throughout the book of Isaiah, showcasing His commitment to justice and deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 59:16–19 | He saw that there was no man; He was amazed that there was no one to intercede. So His own arm brought salvation, and His own righteousness sustained Him. |
| 2 | Isaiah 63:1–4 | Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? “It is I, proclaiming vindication, mighty to save.” |
| 3 | Exodus 15:1–3 | Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. |
| 4 | Psalm 78:65 | Then the Lord awoke as from sleep, like a mighty warrior overcome by wine. |
| 5 | Psalm 110:5–6 | The Lord is at Your right hand; He will crush kings in the day of His wrath. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent nature of God and is often translated as 'the Lord'. It is a foundational name in the Jewish faith, used to denote God's covenant relationship with His people.
This name is deeply rooted in the Hebrew Scriptures and is associated with God's revelation to Moses, emphasizing His eternal and unchanging nature. The use of this name in this verse highlights God's authority and power as He acts on behalf of His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of יְהוָה as 'The LORD', maintaining the significance of God's covenant name.
Sentence Structuregenerated
The main verb is יֵצֵ֔א, he will go forth, which governs the entire verse. It is followed by phrases that describe God's actions and attributes.
The structure emphasizes God's might through the use of prepositional and noun phrases, illustrating His role as a warrior and the actions He takes against His enemies.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kyrios), which also means 'Lord' and carries similar connotations of authority and power.
The Greek word δυνάμεων (dunameōn) for 'mighty one' suggests a focus on strength and capability, aligning with the Hebrew's emphasis on God's warrior-like characteristics.
In plain words — the whole versegenerated
Isaiah 42:13 describes how the LORD acts like a mighty warrior, stirring up His passion and shouting in triumph over His enemies. This verse shows God's strength and determination to defend His people and assert His power.
Frequently Asked Questionsgenerated
It signifies that God is actively engaging in battle, demonstrating His strength and authority as a protector of His people.
God's zeal is stirred up in response to injustice and opposition, motivating Him to act decisively against His enemies.
These actions symbolize God's triumph and the declaration of His power over adversaries, emphasizing His role as a victorious warrior.
The warrior imagery conveys God's strength, protection, and readiness to fight for His people, illustrating His commitment to justice.
Reflection Questionsgenerated
- In what ways have I seen God's strength in my life, similar to how He is depicted as a warrior?
- How can I respond to injustices in my life with the same zeal that God demonstrates?
- What does it mean for me to trust in God's might when facing my own challenges?
- How can I be an instrument of God's peace and strength in the conflicts I encounter?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to illustrate God's might and action against sin and death, emphasizing His role as a warrior.
Also in Isaiah it says, “the Lord of powers will come out and wage war, and will rouse his zeal and will shout in triumph over his foes with strength.” For God will come out from his place,Early Church Fathers on Isaiah 42 →
It is [Christ] who has destroyed the power of death; it is he who has crushed the way of sin; it is he who has made the tyranny of the devil to cease; it is he who has put an end to the error of idols.Early Church Fathers on Isaiah 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord shall go forth as a mighty man,.... In the ministry of the word, conquering and to conquer; girding his "sword" on his thigh; causing his "arrows" to be sharp in the hearts of his enemies;
Read John Gill on Isaiah 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. The Lord shall go forth as a mighty man.
Read Robert Jamieson on Isaiah 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall go forth, to wit, to war, or battle, as this phrase is used, ,28 . He shall stir up jealousy; he shall stir up himself, and his strength, and anger, against the obstinate and implacable enemies of his Son and gospel. He shall cry, yea, roar, as a lion doth upon his prey, and as soldiers do when they begin the battle.
Read Matthew Poole on Isaiah 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:13 The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.Ver. 13. The Lord shall go forth as a mighty man.] Or, As a giant. And here, by an elegant hypotyposis, the fierce wrath of God against his foes is set forth to the life, and appointed also to be sung for a second part of the ditty - viz., Christ’ s conquest over sin, death, and hell, whereby we are made "more than conquerors." He shall cry, yea, roar.] Iubilabit atque etiam barriet; he shall make a hideous and horrible noise, such as the Roman soldiers did of old when they began the battle, and as the Turks do at this day on…
Read John Trapp on Isaiah 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The Lord shall go forth . . .—The boldly anthropomorphic image prepares the way for the yet more awful picture of Isa 63:1, which belongs outwardly to the same region. As if roused from slumber, Jehovah stirs up His jealous indignation against the idols, which had seemed to sleep, and rushes to the battle as with the war-cry of a mighty one.
Read Charles John Ellicott on Isaiah 42 →CambridgeThe Cambridge Bible for Schools and Colleges13. The reason for the universal exultation; Jehovah takes the field against His enemies. The gracious side of His intervention is reserved for Isaiah 42:16. The Lord shall go forth] The technical expression for the initiation of a campaign (2 Samuel 11:1; Amos 5:3 &c.) as a mighty man (or, hero) … a man of war] Similar representations in ch. Isaiah 28:21, Isaiah 59:16 f.; Exodus 15:3; Zechariah 14:3, &c. Jealousy (better, zeal) means “passion” in very varied senses. Here it seems equivalent to the “battle fever.” see ch. Isaiah 9:7. he shall cry, yea, roar] He shall raise His battle cry, yea, shout aloud. he shall prevail] R.V. “he shall do mightily”; lit., he shall play the hero. The form…
Read Cambridge on Isaiah 42 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord shall go forth - This and the following verses give the reasons why they should praise Yahweh. He would go forth in his might to overcome and subdue his foes, and to deliver his people.
Read Albert Barnes on Isaiah 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation.
Read Daniel Denison Whedon on Isaiah 42 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD goes forth like a mighty one; He stirs up His zeal like a warrior. He shouts; yes, He roars in triumph over His enemies:
Yahweh will go out like a mighty man. He will stir up zeal like a man of war. He will raise a war cry. Yes, he will shout aloud. He will triumph over his enemies.
The LORD goes forth like a mighty one; He stirs up His zeal like a warrior. He shouts; yes, He roars in triumph over His enemies:
The Lord emerges like a hero, like a warrior he inspires himself for battle; he shouts, yes, he yells, he shows his enemies his power.
Tyndale line
The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
Jehovah will go forth as a mighty man; he will stir up his zeal like a man of war: he will cry, yea, he will shout aloud; he will do mightily against his enemies.
The LORD shall go forth as a mighty man; he shall stir up jealousy like a man of war: he shall cry, yea, he shall shout aloud; he shall do mightily against his enemies.
The LORD will go forth as a mighty man, he will stir up jealousy like a man of war: he will cry, yes, roar; he will prevail against his enemies.
The Lord shall go forth as a gyant: he shall stirre vp his courage like a man of warre: he shall shout and crie, and shall preuaile against his enemies.
Strictly literal
Jehovah will go forth as a mighty man, he will stir up jealousy like a man of war: he will cry, yea, he will shout; he will shew himself mighty against his enemies.
Jehovah as a mighty one goeth forth. As a man of war He stirreth up zeal, He crieth, yea, He shrieketh, Against His enemies He showeth Himself mighty.
YHWH goes forth as a mighty one. He stirs up zeal as a man of war, || He cries, indeed, He shrieks, || He shows Himself mighty against His enemies.
The Lord—as a mighty one will he go forth, like a man of war will he arouse his vengeance: he will shout, yea, raise the war-cry; against his enemies will he show his strength.
Yahweh will go out as a warrior; as a man of war he will stir up his zeal. He will shout, yes, he will roar his battle cries; he will show his enemies his power.
From the Latin
The Lord shall go forth as a mighty man, as a man of war shall he stir up zeal: he shall shout and cry: he shall prevail against his enemies.
Simplified
Like a mighty warrior the Lord will march out, like a seasoned soldier he goes out with courage. He gives his war-cry, shouting as he battles and defeats his enemies.
The Lord will go out as a man of war, he will be moved to wrath like a fighting-man: his voice will be strong, he will give a loud cry; he will go against his attackers like a man of war.
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 Dead Sea Scrolls agree closely, with only minor variations in wording. The Septuagint matches 11 of the 13 words from the Hebrew text, indicating a strong consistency in the translation.
יְהוָה֙ כַּגִּבּ֣וֹר יֵצֵ֔א כְּאִ֥ישׁ מִלְחָמ֖וֹת יָעִ֣יר קִנְאָ֑ה יָרִ֙יעַ֙ אַף־ יַצְרִ֔יחַ עַל־ אֹיְבָ֖יו יִתְגַּבָּֽר׃ ס
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
יהוה כגבור יצא כאיש מלחמות יעיר קנאה יודיע אפ יצריח על אויבי׳ו יתגבר
13 words on the leather.
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 42:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
Prep | Adj — Preposition · noun common masculine singular absoluteHRd/Ncmsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HNcfpa — Noun common · feminine plural absoluteHNcfpa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs — Noun common · feminine singular absoluteHNcfsa
Zeal
An earnest temper; may be enlightened (Num. 25:11-13; 2 Cor. 7:11; 9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a Christian grace, it must be grounded on right principles and directed to right ends (Gal. 4:18). It is sometimes ascribed to God (2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).
- Christ an example of
- Godly sorrow leads to
2Co 7:10,11
- Of saints, ardent
- Provokes others to do good
- SHOULD BE EXHIBITED
. In spirit
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
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.'
צָרַח (tsarach) is a Hebrew verb meaning to cry or roar, often associated with making a shrill or clear sound. It appears in both the Qal and Hiphil forms, indicating actions like roaring or uttering a battle cry. The word captures the intensity of vocal expressions, as noted in its use in contexts like a hero's bitter roar.
צָרַח vb. cry, roar
Qal bitterly roareth there a hero
Hiph. utter a roar
base
H6873 צָרַח cry, roar
6873 tsarach tsaw-rakh'
a primitive root; to be clear (in tone, i.e. shrill), i.e. to
whoop:--cry, roar.
צָרַח (tsa.rach) — to cry.
1) to cry, roar, make a shrill or clear sound
1a) (Qal) to roar
1b) (Hiphil) to utter a roar, cry out (a battle cry)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
גָּבַר (gabar) is a Hebrew verb meaning to be strong or mighty, and it encompasses a range of related actions such as prevailing, strengthening, and confirming covenants. It can also imply acting insolently or proudly, particularly in relation to God. The word appears in various forms across different contexts, including Qal, Piel, Hiphil, and Hithpael.
גָּבַר vb. be strong, mighty
Qal
be strong, mighty
prevail
Pi. make strong, strengthen
Hiph. confirm a covenant
Hithp. shew himself a mighty one against; of wicked behave proudly toward
base
H1396 גָּבַר be strong, mighty .. be strong, mighty
. prevail
. make strong, strengthen
. confirm a covenant
. shew himself a mighty one against; of wicked behave proudly toward
1396 gabar gaw-bar'
a primitive root; to be strong; by implication, to prevail,
act insolently:--exceed, confirm, be great, be mighty,
prevail, put to more (strength), strengthen, be stronger, be
valiant.
גָּבַר (ga.var) — to prevail.
1) to prevail, have strength, be strong, be powerful, be mighty, be great
1a) (Qal)
1a1) to be strong, mighty
1a2) to prevail
1b) (Piel) to make strong, strengthen
1c) (Hiphil)
1c1) to confirm, give strength
1c2) to confirm (a covenant)
1d) (Hithpael)
1d1) to show oneself mighty
1d2) to act proudly (toward God)
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms