Haggai 2:8 — Word Study
WLCלִ֥י הַכֶּ֖סֶף וְלִ֣י הַזָּהָ֑ב נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃
BSAThe silver [is]keçeph [valuable metal, wealth] and the gold [is]zâhâb [precious treasure] declaresnᵉʼum [utters, speaks forth] the LORDYᵉhôvâh [Yehovah, the Lord of Israel] of Hoststsâbâʼ [armies, heavenly forces]
| Greek | English | Parsing |
|---|---|---|
| לִ֥י | [belongs] to me | Preposition, suffix |
| הַכֶּ֖סֶף | the silver | Particle, noun common masculine singular absolute |
| וְלִ֣י | and [belongs] to me | Conjunction, preposition, suffix |
| הַזָּהָ֑ב | the gold | Particle, noun common masculine singular absolute |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| צְבָאֽוֹת׃ | of hosts | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The silver is Mine, and the gold is Mine, declares the LORD of Hosts. |
| KJV | The silver is mine, and the gold is mine, saith the LORD of hosts. |
| ASV | The silver is mine, and the gold is mine, saith Jehovah of hosts. |
| YLT | Mine [is] the silver, and Mine the gold, An affirmation of Jehovah of Hosts. |
| WEB | The silver is mine, and the gold is mine,’ says Yahweh of Armies. |
| BBE | The silver is mine and the gold is mine, says the Lord of armies. |
The translations agree on the ownership of silver and gold as stated by God.
The sentence has a main clause followed by two subordinate phrases, clearly stating God's ownership.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Haggai 2:8
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 Declaration of Ownershipgenerated
Haggai 2:8 emphasizes God's sovereignty over material wealth, stating that both silver and gold belong to Him. This declaration is part of a larger message where God reassures His people of His presence and provision, especially in the context of rebuilding the temple. The surrounding verses highlight God's power to shake nations and fill His house with glory, reinforcing the significance of His ownership.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 6:20–35 | The inner sanctuary was twenty cubits long, twenty cubits wide, and twenty cubits high. He overlaid the inside with pure gold, and he also overlaid the altar of cedar. |
| 2 | 1 Chronicles 29:14–16 | But who am I, and who are my people, that we should be able to give as generously as this? For everything comes from You, and from Your own hand we have given to You. |
| 3 | Psalm 24:1 | The earth is the LORD’s, and the fullness thereof, the world and all who dwell therein. |
| 4 | Psalm 50:10–12 | for every beast of the forest is Mine— the cattle on a thousand hills. |
| 5 | Isaiah 60:13–17 | The glory of Lebanon will come to you— its cypress, elm, and boxwood together— to adorn the place of My sanctuary, and I will glorify the place of My feet. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נְאֻם, ne.'Umgenerated
The Hebrew word נְאֻם (ne'um) means 'utterance' or 'oracle,' derived from a root meaning 'to say.' It signifies a declaration from God, often delivered through a prophet. This term is used in contexts where God communicates His will or intention, emphasizing the authority behind the statement.
In this verse, it introduces the declaration of ownership, underscoring that the wealth of silver and gold is under God's dominion. The use of this word conveys the seriousness and divine authority of the message.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse conveys God's ownership of silver and gold.
Sentence Structuregenerated
The structure of the verse is straightforward, with a main clause declaring ownership: הַכֶּסֶף the silver לִי is Mine, followed by another clause for the gold: הַזָּהָב the gold לִי is Mine. The use of 'declares' introduces the authoritative statement from God.
The parallel structure emphasizes both elements of wealth, reinforcing the message of divine ownership.
Septuagint Backgroundgenerated
In the Septuagint, נְאֻם is rendered as λέγει (legei), meaning 'he says.' This choice reflects a direct statement from God, maintaining the authoritative tone of the original Hebrew.
The Greek translation captures the essence of the declaration, focusing on the act of speaking forth God's ownership.
In plain words — the whole versegenerated
Haggai 2:8 states that both silver and gold belong to God. This verse emphasizes God's authority over all wealth and serves as a reminder that everything ultimately comes from Him.
Frequently Asked Questionsgenerated
It signifies that all material wealth is under God's control and ownership, reminding us of His sovereignty.
This emphasis reassures His people of His provision and power, especially in the context of rebuilding the temple.
It illustrates that God's resources are available to fulfill His promises and plans for His people.
We learn to acknowledge God's sovereignty over all aspects of life, including material possessions.
Reflection Questionsgenerated
- How does recognizing God's ownership of all things affect my view of wealth?
- In what ways can I acknowledge God's provision in my life?
- How can I use the resources God has given me to serve others?
- What does this verse teach me about trusting in God's sovereignty?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of wealth and God's ownership, arguing against the notion that riches belong to the devil.
Riches, gold and silver, are not the devil’s as some think, for “the whole world of riches is for the faithful man, but for the unfaithful not a farthing.” But nothing is more faithless than the devil.Early Church Fathers on Haggai 2 →
But this is not the fault of gold and silver. Let us suppose that someone of tender heart has found a treasure. The kindness of his heart works, does it not, so that hospitality is shown to strangers, the starving are fed,Early Church Fathers on Haggai 2 →
Surely the glory of the house of the New Testament is greater than that of the old because it was built of better materials, namely, those living stones that are human beings renewed by faith and grace.Early Church Fathers on Haggai 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Haggai 2:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe silver [is] mine, and the gold [is] mine, saith the Lord of hosts.
Read John Gill on Haggai 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe silver is mine, and the gold is mine, saith the LORD of hosts. The silver is mine, and the gold is mine, saith the Lord of hosts - (Job 41:11; Psalms 50:12).
Read Robert Jamieson on Haggai 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe right as indisputable, the treasures of both as full and large, doubt not therefore but I will give enough to build this house; and I could beautify it with these as much as the first temple, but I intend a greater glory. I am the Proprietor, others but trustees; I have the full disposal of all.
Read Matthew Poole on Haggai 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHaggai 2:8 The silver [is] mine, and the gold [is] mine, saith the LORD of hosts.Ver. 8. The silver is mine, and the gold is mine, saith the Lord of hosts] Whereas the Jews might object that it was not likely the second temple should be more glorious than the first, since they wanted that wealth wherewith Solomon abounded; God answereth in like sort, as once he did Moses, alleging the slowness of his speech, "Who hath made man’ s mouth?" Exodus 4:10-11, so here, whose is the silver and the gold? Am not I the true proprietor and chief Lord of all? cannot I furnish you out of my great purse, the earth, and the fulness thereof? Psalms 24:1 ( Terra est marsupium Domini). What is silver and gold…
Read John Trapp on Haggai 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Silver . . . gold.—It is unnatural to suppose that this is said in the sense of Ps. 1:10, as implying “I have no need of silver or gold.” Clearly what is meant is that the treasures of earth are at God’s disposal, and that He will incite the Gentiles to offer their silver and gold in His Temple. A rigid application of this prediction is impossible. (See Introduction, § 2.)
Read Charles John Ellicott on Haggai 2 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Haggai 2:1-9. The Second Prophecy The first prophecy had been one of severe rebuke and earnest call to duty. The second is one of encouragement to those, who having promptly obeyed the first, were in danger of being depressed and disappointed by the comparative meagreness and unworthiness of the results of their labours. When the foundations of the second Temple were laid some years before this, we read of the distress which its character and dimensions occasioned, to those of the returned captives who were old enough to remember the former Temple in its glory. The joyous shouts of the younger portion of the assembly, who rejoiced to see the sanctuary of their faith restored, blended…
Read Cambridge on Haggai 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe silver is Mine, and the gold is Mine - These words, which have occasioned some to think, that God, in speaking of the glory with which He should fill the house, meant our material riches, suggest the contrary.
Read Albert Barnes on Haggai 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleHaggai 2:6-9 expand the promise of Hag 2:4-5. Jehovah will manifest his presence and power by a great shaking of nature and of the nations of the earth (6, 7a); as a result the nations will recognize
Read Daniel Denison Whedon on Haggai 2 →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 silver is Mine, and the gold is Mine, declares the LORD of Hosts.
The silver is mine, and the gold is mine,’ says Yahweh of Armies.
The silver is Mine, and the gold is Mine, declares the LORD of Hosts.
‘The silver and gold will be mine,’ says the Lord who rules over all.
Tyndale line
The silver is mine, and the gold is mine, saith the LORD of hosts.
The silver is mine, and the gold is mine, saith Jehovah of hosts.
The silver is mine, and the gold is mine, saith the LORD of hosts.
The silver is mine, and the gold is mine, saith the LORD of hosts.
And I will moue all nations, and the desire of all nations shall come, and I will fill this House with glory, sayth the Lord of hostes.
Strictly literal
The silver is mine, and the gold is mine, saith Jehovah of hosts.
Mine [is] the silver, and Mine the gold, An affirmation of Jehovah of Hosts.
“The silver [is] Mine, and the gold [is] Mine,” || A declaration of YHWH of Hosts.
Mine is the silver, and mine is the gold, saith the Lord of hosts.
The silver and gold are mine!—this is the declaration of Yahweh of hosts.
From the Latin
And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts.
Simplified
The silver is mine, and the gold is mine, declares the Lord Almighty.
The silver is mine and the gold is mine, says the Lord of armies.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with all seven words matched in meaning. The Dead Sea Scrolls show no variation, as they also reflect the same declaration, though some words were supplied by an editor due to damage.
לִ֥י הַכֶּ֖סֶף וְלִ֣י הַזָּהָ֑ב נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃
7 of the 7 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.
[ל׳י] [הכסף] [ול׳י] [הזהב] [נאם] [יהוה] [צבאות]
nothing on the leather here — 7 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 Haggai 2:8
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.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HC/R/Sp1bs — Conjunction · preposition · suffixHC/R/Sp1bs
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
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