Isaiah 51:15 — Word Study
WLCוְאָֽנֹכִי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ רֹגַ֣ע הַיָּ֔ם וַיֶּהֱמ֖וּ גַּלָּ֑יו יְהוָ֥ה צְבָא֖וֹת שְׁמֽוֹ׃
BSAFor Iʼânôkîy am the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the one supreme God] who stirs uprâgaʻ [troubles, quiets, or divides] the seayâm [a large body of water] so that its wavesgal [heaps of water, a spring of water] roarhâmâh▸ [make a loud noise, are in turmoil] the LORDYᵉhôvâh [Yehovah, the Lord of Israel] of Hoststsâbâʼ [armies, a large group of people or things] [is] His nameshêm [fame, renown, reputation]
| Greek | English | Parsing |
|---|---|---|
| וְאָֽנֹכִי֙ | and I | Conjunction, pronoun |
| יְהוָ֣ה | [am] Yahweh | Noun proper |
| אֱלֹהֶ֔יךָ | God your | Noun common masculine plural construct, suffix |
| רֹגַ֣ע | [who] stirs up | Verb, Qal, participle (active) masculine singular |
| הַיָּ֔ם | the sea | Particle, noun common masculine singular absolute |
| וַיֶּהֱמ֖וּ | and they roared | Verb, Qal, sequential imperfect third person masculine plural |
| גַּלָּ֑יו | waves its | Noun common masculine plural construct, suffix |
| יְהוָ֥ה | [is] Yahweh | Noun proper |
| צְבָא֖וֹת | of hosts | Noun common, feminine plural absolute |
| שְׁמֽוֹ׃ | name his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I am the LORD your God who stirs up the sea so that its waves roar— the LORD of Hosts is His name. |
| KJV | But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. |
| ASV | For I am Jehovah thy God, who stirreth up the sea, so that the waves thereof roar: Jehovah of hosts is his name. |
| YLT | And I [am] Jehovah thy God, Quieting the sea, when its billows roar, Jehovah of Hosts [is] His name. |
| WEB | For I am Yahweh your God, who stirs up the sea so that its waves roar. Yahweh of Armies is his name. |
| BBE | For I am the Lord your God, who makes the sea calm when its waves are thundering: the Lord of armies is his name. |
Where they part company is רֹגַע — see How Translations Differ.
The sentence is structured around a main assertion about God, with subordinate clauses providing details on His actions and their effects.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאָנֹכִי
verbרָגַע
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 51:15
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 — God's Sovereignty Over Creationgenerated
Isaiah 51:15 shows the LORD asserting His identity as the God who stirs the sea, illustrating His power and authority over nature. This declaration serves as a reminder of His protective role for His people and His ability to control chaotic elements, reinforcing the theme of divine sovereignty found throughout the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 51:10 | Was it not You who dried up the sea, the waters of the great deep, who made a road in the depths of the sea for the redeemed to cross over? |
| 2 | Nehemiah 9:11 | You divided the sea before them, and they crossed through it on dry ground. You hurled their pursuers into the depths like a stone into raging waters. |
| 3 | Job 26:12 | By His power He stirred the sea; by His understanding He shattered Rahab. |
| 4 | Psalm 74:13 | You divided the sea by Your strength; You smashed the heads of the dragons of the sea; |
| 5 | Psalm 114:3–5 | The sea observed and fled; the Jordan turned back; |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — רֹגַע, ro.Ga'generated
The verb רֹגַע (*ro.Ga'*) means to stir up or disturb, but it also carries the nuance of calming or settling. This duality reflects God's ability to both create turmoil and bring peace, highlighting His supreme control over the forces of nature.
In this verse, the participle form indicates an ongoing action, suggesting that God is continually engaged in the act of stirring the sea, which emphasizes His active presence in the world.
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 main clause is governed by the subject וְאָֽנֹכִי֙, and I, followed by a series of noun phrases that describe the speaker and His actions. The structure emphasizes the LORD's identity and His power over the sea.
The verb רֹגַע stands at the center of the sentence, linking the subject to the action of stirring the sea, while the subsequent phrases describe the consequences of that action, namely the roaring waves.
Septuagint Backgroundgenerated
In the Septuagint, רֹגַע is rendered as ἐγείρω, which means 'to raise' or 'to stir up.' This choice indicates a focus on the active nature of God's involvement in creation, aligning with the overall theme of divine intervention.
The translation reflects a broader interpretation of God's power, suggesting not just disturbance but also a call to action, reinforcing the idea of God as the initiator of change.
In plain words — the whole versegenerated
Isaiah 51:15 presents God as the one who stirs the sea, demonstrating His power and authority. This verse reassures the people of Israel that their God is in control of nature and can bring order from chaos.
Frequently Asked Questionsgenerated
It signifies God's power over nature, illustrating that He can create turmoil or calmness in the world around us.
This verse highlights God's sovereignty and active involvement in creation, showing that He is not distant but rather engaged with His creation.
This title emphasizes God's authority over all heavenly and earthly armies, reinforcing His power and ability to protect His people.
We can take comfort in knowing that God is in control of the chaos in our lives and that He has the power to bring peace and order.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's sovereignty and control?
- How can I trust God to stir up or calm the 'seas' in my life?
- What does it mean for me to acknowledge God as the 'LORD of Hosts'?
- How can I reflect God's authority in my own actions and decisions?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 51:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I am the Lord thy God that divided the sea, whose waves roared,.... Referring to the dividing of the Red sea by a violent wind, at which time the waves of it doubtless roared till they were made
Read John Gill on Isaiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. I (am) the Lord thy God, that divided the sea, whose waves roared - the Red Sea.
Read Robert Jamieson on Isaiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 51:15 But I [am] the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts [is] his name.Ver. 15. For I am the Lord thy God, that divided the sea.] Or, I the Lord thy God am he that stilleth the sea when the waves of it roar; how much more then can I curb and control the rage of man! "Surely," saith David, "the wrath of man shall praise thee: the remainder of wrath shalt thou restrain"; where the Septuagint have it, It shall keep holiday to thee, εωρταζεισοι.
Read John Trapp on Isaiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) But I am . . .—Better, Seeing that I am. The fact which follows is not contrasted with that which precedes, but given as its ground. The might of Jehovah is seen in the storm-waves of the sea. It is seen not less in the fall and rise of empires.
Read Charles John Ellicott on Isaiah 51 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 51:1-16. Encouragements addressed to true IsraelitesThe strain of consolation, which was interrupted by the soliloquy of the Servant at ch. Isaiah 50:4, is now resumed, and is continued till we reach the fourth and last of the Servant-passages, Isaiah 52:13 to Isaiah 53:12. Throughout this long passage (Isaiah 51:1 to Isaiah 52:12) the prophet’s thoughts are occupied with the near prospect of deliverance, and his high-strung emotion finds vent in a series of short impassioned oracles, mostly of a lyrical character. These may be divided into two groups, each consisting of three oracles. While those of the second group (Isaiah 51:17 to Isaiah 52:12) are addressed to the prostrate…
Read Cambridge on Isaiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I am the Lord thy God - In order to show them that he was able to save them, God again refers to the fact that he had divided the sea, and delivered their fathers from bondage and oppression.
Read Albert Barnes on Isaiah 51 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-16. The captive exile — One bowed down under the burden of captivity, which may be general, but more likely is here local, the captivity in Babylon. Hasteneth… loosed — Set free.
Read Daniel Denison Whedon on Isaiah 51 →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
For I am the LORD your God who stirs up the sea so that its waves roar— the LORD of Hosts is His name.
For I am Yahweh your God, who stirs up the sea so that its waves roar. Yahweh of Armies is his name.
For I am the LORD your God who stirs up the sea so that its waves roar—the LORD of Hosts is His name.
I am the Lord your God, who churns up the sea so that its waves surge. The Lord who commands armies is his name!
Tyndale line
But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.
For I am Jehovah thy God, who stirreth up the sea, so that the waves thereof roar: Jehovah of hosts is his name.
For I am the LORD thy God, which stirreth up the sea, that the waves thereof roar: the LORD of hosts is his name.
But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.
And I am the Lord thy God that deuided the Sea, when his waues roared: the Lord of hostes is his Name.
Strictly literal
And I am Jehovah thy God, who raiseth the sea, so that its waves roar: Jehovah of hosts is his name.
And I [am] Jehovah thy God, Quieting the sea, when its billows roar, Jehovah of Hosts [is] His name.
And I [am] your God YHWH, || Quieting the sea when its billows roar, || YHWH of Hosts [is] His Name.
For I am the Lord thy God, who stirreth up the sea that its waves roar: the Lord of hosts is his name.
For I am Yahweh your God, who churns up the sea so that its waves roar—Yahweh of hosts is his name.
From the Latin
But I am the Lord thy God, who trouble the sea, and the waves thereof swell: the Lord of hosts is my name.
Simplified
For I am the Lord your God who whips up the sea so its waves roar. The Lord Almighty is his name.
For I am the Lord your God, who makes the sea calm when its waves are thundering: the Lord of armies is his name.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, with 9 of the 10 words matched. The Dead Sea Scrolls also provide various readings, with 1Qisaa showing a complete match and 4Q56 and 4Q57 containing partially restored or supplied words. Overall, the witnesses indicate a strong consistency in this verse across different texts.
וְאָֽנֹכִי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ רֹגַ֣ע הַיָּ֔ם וַיֶּהֱמ֖וּ גַּלָּ֑יו יְהוָ֥ה צְבָא֖וֹת שְׁמֽוֹ׃
9 of the 10 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.
[ואנכי] [יהוה] [אלהי׳ך] [רגע] [הים] [ויהמו] [גלי׳ו] [יהוה] [צבאות] [שמ׳ו]
nothing on the leather here — 10 supplied entire by an editor.
אנוכי יהוה אלוהי׳כה רוגע הים ויהמו גלי׳ו יהוה צבאות שמ׳ו
10 words on the leather.
אלוהי׳כה רוגע [הים] [ויהמו] [גלי׳ו] [יהוה] צבאות [שמ׳ו]
8 words of the verse are on this fragment — 2 partly restored, 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 51:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word רָגַע (raga`) is a primitive root that encompasses a range of meanings including to disturb, to rest, and to harden. It can refer to stirring up or causing disturbance, as well as to settling or giving rest. The entries also note a specific usage related to winking. There is a mention of its application in Job 7:5.
רָגַע vb. disturb
Qal
Hiph. denom. make a twinkilng
base
רָגַע vb. be at rest, repose
Niph. (of sword) be gathered into thy scabbard, repose, and be still.
H7280a רָגַע disturb H7280b רָגַע be at rest, repose H7280c רָגַע harden
7280 raga` raw-gah'
a primitive root; properly, to toss violently and suddenly
(the sea with waves, the skin with boils); figuratively (in a
favorable manner) to settle, i.e. quiet; specifically, to wink
(from the motion of the eye-lids):--break, divide, find ease,
be a moment, (cause, give, make to) rest, make suddenly.
רָגַע (ra.ga) — to disturb.
1) to act in an instant, stir up, disturb
1a) (Qal) to stir up, disturb
1b) (Hiphil) to make a twinkling
רָגַע (ra.ga) — to rest.
1) to rest or repose, be at rest or repose, settle, quiet, give rest
1a) (Niphal)
1a1) to cause to rest (of sword, of the sea)
1a2) to wink (with prep)
1b) (Hiphil)
1b1) to give rest to
1b2) to rest, repose
רָגַע (ra.ga) — to harden.
to harden
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
גַּל (gal) refers to a heap or pile, often of stones or dung, and can also denote waves or billows, particularly in a poetic context. It is derived from a root meaning something rolled and can signify a spring of water. The word is used in various contexts, including the ratification of covenants and metaphorically to describe the chastisement of Jehovah.
גַּל n.m. heap, wave, billow
heap of stones
waves (rollers) poet.
spring
base
H1530 גַּל heap, wave, billow
1530 gal gal
from 1556; something rolled, i.e. a heap of stone or dung
(plural ruins), by analogy, a spring of water (plural
waves):--billow, heap, spring, wave.
see HEBREW for 01556
גַּל (gal) — heap.
: heap/pile
1) heap, spring, wave, billow
1a) heap (of stones)
1a1) over dead body
1a2) alone
1a3) used in ratifying a covenant
1b) waves (fig. of chastisement of Jehovah)
1c) spring
Also means: gal (גַּל ": wave" H1530H)
גַּל (gal) — heap: wave.
: wave
1) heap, spring, wave, billow
1a) heap (of stones)
1a1) over dead body
1a2) alone
1a3) used in ratifying a covenant
1b) waves (fig. of chastisement of Jehovah)
1c) spring
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms