Isaiah 61:6 — Word Study
WLCוְאַתֶּ֗ם כֹּהֲנֵ֤י יְהוָה֙ תִּקָּרֵ֔אוּ מְשָׁרְתֵ֣י אֱלֹהֵ֔ינוּ יֵאָמֵ֖ר לָכֶ֑ם חֵ֤יל גּוֹיִם֙ תֹּאכֵ֔לוּ וּבִכְבוֹדָ֖ם תִּתְיַמָּֽרוּ׃
BSA◂But youʼattâh [as servants of God] will be calledqârâʼ▸ the priestskôhên [ministers, spiritual leaders] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] they will speakʼâmar▸ as ministersshârath [servants, attendants] of our Godʼĕlôhîym [Elohim, the supreme God] you will feed onʼâkal▸ [eat, consume] the wealthchayil [riches, abundance] of nationsgôwy [Gentiles, non-Hebrew peoples] and you will boastyâmar▸ [pride yourselves, glory] in their richeskâbôwd [glory, splendor]
| Greek | English | Parsing |
|---|---|---|
| וְאַתֶּ֗ם | and you | Conjunction, pronoun |
| כֹּהֲנֵ֤י | priests of | Noun common, masculine plural construct |
| יְהוָה֙ | Yahweh | Noun proper |
| תִּקָּרֵ֔אוּ | you will be called | Verb, Niphal, imperfect second person masculine plural |
| מְשָׁרְתֵ֣י | [the] servants of | Verb, Piel, participle (active) masculine plural common |
| אֱלֹהֵ֔ינוּ | God our | Noun common masculine plural construct, suffix |
| יֵאָמֵ֖ר | it will be said | Verb, Niphal, imperfect third person masculine singular |
| לָכֶ֑ם | of you | Preposition, suffix |
| חֵ֤יל | [the] wealth of | Noun common, masculine singular construct |
| גּוֹיִם֙ | nations | Noun common, masculine plural absolute |
| תֹּאכֵ֔לוּ | you will consume | Verb, Qal, imperfect second person masculine plural |
| וּבִכְבוֹדָ֖ם | and in abundance their | Conjunction, preposition, noun common masculine singular construct |
| תִּתְיַמָּֽרוּ׃ | you will boast | Verb, Hithpael, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches. |
| KJV | But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. |
| ASV | But ye shall be named the priests of Jehovah; men shall call you the ministers of our God: ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves. |
| YLT | And ye are called 'Priests of Jehovah,' 'Ministers of our God,' is said of you, The strength of nations ye consume, And in their honour ye do boast yourselves. |
| WEB | But you will be called Yahweh’s priests. Men will call you the servants of our God. You will eat the wealth of the nations. You will boast in their glory. |
| BBE | But you will be named the priests of the Lord, the servants of our God: you will have the wealth of the nations for your food, and you will be clothed with their glory. |
Where they part company is in the rendering of יֵאָמֵ֖ר — see How Translations Differ.
The verse consists of one main clause followed by two descriptive clauses, indicating the roles and blessings of God's people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbקָרָא
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 61:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Promise of Restorationgenerated
Isaiah 61:6 speaks of the future role of God's people as His priests, emphasizing their service and the blessings they will receive from the nations. This is part of a larger message of hope and restoration, where God promises to elevate His people and provide for them abundantly, contrasting their past shame with future honor, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 60:17 | Instead of bronze I will bring you gold; I will bring silver in place of iron, bronze instead of wood, and iron instead of stones. I will appoint peace as your governor and righteousness as your ruler. |
| 2 | Isaiah 66:21 | “And I will select some of them as priests and Levites,” says the LORD. |
| 3 | Exodus 19:6 | And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.” |
| 4 | Romans 12:1 | Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship. |
| 5 | 1 Peter 2:5–9 | you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — כֹּהֲנֵי, ko.ha.Neigenerated
The noun כֹּהֵן (kohen) means 'priest' and signifies those who serve in a religious capacity, leading worship and performing sacrifices. The plural form כֹּהֲנֵי indicates a group of priests, highlighting the collective role of God's people as spiritual leaders.
This term encompasses various types of priests, including those from the Levitical line, and reflects the idea of mediation between God and the people. In this verse, it indicates a restored identity for God's people, who are called to serve Him and others.
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 finite verb תִּקָּרֵ֔אוּ (ti.ka.Re.'u), meaning 'you will be called', governs the main idea of the verse, with several phrases hanging off it: a noun phrase indicating the subject, a prepositional phrase describing the identity, and additional clauses detailing what will be said about them.
The structure emphasizes the calling of God's people and their future role, with the order reflecting the importance of their identity as priests and the blessings they will receive.
Septuagint Backgroundgenerated
The Septuagint translates כֹּהֲנֵי as ἱερεῖς (hiereis), which means 'priests' and carries the same connotation of serving in a religious role. This choice aligns closely with the Hebrew meaning, indicating continuity in the understanding of priesthood.
The verb יֵאָמֵ֖ר is rendered as κληθήσεσθε (klēthēsethe), which emphasizes the act of being called or named, reinforcing the identity theme present in both texts.
In plain words — the whole versegenerated
Isaiah 61:6 tells us that God's people will be recognized as His priests, serving Him and leading others. They will enjoy the wealth of the nations and take pride in the abundance they receive, showing a transformation from their previous state of shame.
Frequently Asked Questionsgenerated
Being called priests of the LORD signifies a special role of service and leadership in worship, indicating that God's people are set apart for His purposes.
God's people will receive blessings and resources from the nations, symbolizing abundance and provision as a reward for their faithfulness.
Boasting in their riches reflects a recognition of God's blessings and glory, showcasing the transformation and honor given to His people.
This verse emphasizes the restoration of God's people, highlighting their new identity and the blessings they will receive as a result of God's faithfulness.
Reflection Questionsgenerated
- In what ways can I serve God and others as a priest in my community?
- How can I recognize and appreciate the blessings I receive from God?
- What does it mean to me to identify as a servant of God?
- How can I share the abundance I have with those in need?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to illustrate the promise of God's people being called priests and receiving blessings from the nations.
But you will be called priests of the Lord, ministers of our God. It will be said to you: You will devour the strength of the nations, and in their glory you will boast.Early Church Fathers on Isaiah 61 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 61:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye shall be named the priests of the Lord,.... Or, "and ye shall be named", c.
Read John Gill on Isaiah 61 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye
Read Robert Jamieson on Isaiah 61 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut ye shall be named the Priests; for your part, ye emphatically shall be as priests; either, 1. For maintenance; as the priests of old were plentifully provided for without their labour, so shall you by the labour of strangers. Or, 2. For countenance; you shall be every where as greatly valued as the priests were wont to be; you shall be esteemed as princes; for so the word is often used, the word priest being applied not only to the sacred function, but to one that was of great note among the people, and was supplied with all necessaries from others, without any labour of his own. Thus David’ s sons were called priests, or princes. Or rather, 3. For privilege; the whole body of them…
Read Matthew Poole on Isaiah 61 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 61:6 But ye shall be named the Priests of the LORD: [men] shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.Ver. 6. But ye shall be named the Priests of the Lord.] Or, Princes of the Lord, as the word is used 2 Samuel 8:18. See Exodus 19:6 Revelation 1:6 1 Peter 2:9 Romans 12:1 Hebrews 13:15. Ye shall eat the riches of the Gentiles.] Ye shall have the double honour of countenance and maintenance.
Read John Trapp on Isaiah 61 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) But ye shall be named the Priests of the Lord . . .—This had been the original ideal of the nation’s life (Exodus 19:6), forfeited for a time through the sins of the people (Exodus 28:1), to be fulfilled at last in the citizens of the new Jerusalem. (Comp. 1 Peter 2:9.) The thought implies, it may be noted, that as Israel has succeeded to the position of the sons of Aaron, so mankind at large is to occupy the position of Israel, as chosen and redeemed. Even the heathen Gentiles shall speak of the new Israel as “Ministers of our God.” Ye shall eat the riches of the Gentiles . . .—St. Paul seems to see a partial fulfilment of the promise in the collection made among the Gentiles for the…
Read Charles John Ellicott on Isaiah 61 →
CambridgeThe Cambridge Bible for Schools and Colleges6. the riches of the Gentiles] the wealth of nations, as ch. Isaiah 60:5; Isaiah 60:11. in their glory shall you boast yourselves] So the chief Ancient Versions. Another rendering is to their glory shall ye succeed (R.V. marg.); the exact idea being that Israel and the heathen shall “exchange places,” the glory that now belongs to the latter being transferred to the former.
Read Cambridge on Isaiah 61 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut ye shall be named - The idea here literally is, ‘There will be no need of your engaging in the business of agriculture.
Read Albert Barnes on Isaiah 61 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Ye shall be named… Priests… Ministers — Redeemed Israel is now intermingled with crowds of converted Gentiles giving help to the building up of the “wastes” of Isaiah 61:4.
Read Daniel Denison Whedon on Isaiah 61 →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
But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches.
But you will be called Yahweh’s priests. Men will call you the servants of our God. You will eat the wealth of the nations. You will boast in their glory.
But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches.
You will be called, ‘the Lord’s priests, servants of our God.’ You will enjoy the wealth of nations and boast about the riches you receive from them.
Tyndale line
But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
But ye shall be named the priests of Jehovah; men shall call you the ministers of our God: ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves.
But ye shall be named the priests of the LORD: men shall call you the ministers of our God: ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves.
But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
But ye shall be named the Priestes of the Lord, and men shall say vnto you, The ministers of our God, Ye shall eate the riches of the Gentiles, and shalbe exalted with their glorie.
Strictly literal
But as for you, ye shall be called priests of Jehovah; it shall be said of you: Ministers of our God. Ye shall eat the wealth of the nations, and into their glory shall ye enter.
And ye are called 'Priests of Jehovah,' 'Ministers of our God,' is said of you, The strength of nations ye consume, And in their honour ye do boast yourselves.
And you are called priests of YHWH, || It is said of you [that you are] ministers of our God, || You consume the strength of nations, || And you boast yourselves in their glory.
But ye, ye shall be called, Priests of the Lord; Ministers of our God, shall be said unto you: the wealth of nations shall ye consume, and in their glory shall ye be placed as possessors.
You will be called the priests of Yahweh; they will call you servants of our God. You will eat the wealth of the nations, and you will boast in their riches.
From the Latin
But you shall be called the priests of the Lord: to you it shall be said: Ye ministers of our God: you shall eat the riches of the Gentiles, and you shall pride yourselves in their glory.
Simplified
You will be called priests of the Lord, identified as ministers of our God. You will enjoy the wealth of nations and be proud that you have it.
But you will be named the priests of the Lord, the servants of our God: you will have the wealth of the nations for your food, and you will be clothed with their glory.
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 (MT) of Isaiah 61:6 presents the verse as stating that the people will be called the priests of the LORD and will feed on the wealth of nations. The Septuagint (LXX) has a word-by-word correspondence with the MT, indicating agreement in the overall message, though the specific wording may differ due to translation choices. The Dead Sea Scrolls, particularly the 1Qisaa manuscript, also align closely with the MT, confirming the same themes and phrases. However, the 4Q66 fragment only preserves parts of the verse, making it less informative for direct comparison. Overall, the MT, LXX, and 1Qisaa all agree on the essential content of the verse, while 4Q66 offers limited insight due to its fragmentary nature.
וְאַתֶּ֗ם כֹּהֲנֵ֤י יְהוָה֙ תִּקָּרֵ֔אוּ מְשָׁרְתֵ֣י אֱלֹהֵ֔ינוּ יֵאָמֵ֖ר לָכֶ֑ם חֵ֤יל גּוֹיִם֙ תֹּאכֵ֔לוּ וּבִכְבוֹדָ֖ם תִּתְיַמָּֽרוּ׃
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.
ואתמה כוהני יהוה תקרוא ומשרתי אלוהי׳נו יאמר ל׳כמה חיל גואים תואכלו ובכבוד׳ם תתיאמרו
13 words on the leather.
[ואתם] [כהני] [יהוה] [תקראו] [משרתי] [אלהי׳נו] יאמר ל׳כם חיל
9 words of the verse are on this fragment — 3 partly restored, 6 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 61:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2mp
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-mp — Noun common · masculine plural constructHNcmpc
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…
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 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-Niphal-Imperf-2mp — Verb · Niphal · imperfect second person masculine pluralHVNi2mp
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel — Verb · Piel · participle (active) masculine plural commonHVprmpc
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…
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/Sp1bp
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Conj | Prep | N-cs | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
יָמַר (yamar) is a Hebrew verb meaning to exchange or change. It appears in different forms, including the Hiphil and Hithpael, indicating actions like exchanging or being changed into something else. The entries suggest a connection to the root meaning of 'to promise.' Notably, it is referenced in Jeremiah 2:11 and Isaiah 61:6.
H3235 ימר assumed in Thes; but on הֵימִיר = הֵמִיר v. מור, and תִּתְיַמָּ֑רוּ is prob. from אמר q.v. supr. p. 56b.
3235 yamar yaw-mar'
a primitive root; to exchange; by implication, to change
places:--boast selves, change.
יָמַר (ya.mar) — to exchange.
1) to exchange
1a) (Hiphil) to exchange
1b) (Hithpael) to enter into, be changed into
2) (TWOT) to promise
V-Hithpael-Imperf-2mp — Verb · Hithpael · imperfect second person masculine pluralHVti2mp
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
