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Isaiah 12:6 — Word Study

Depth

WLCצַהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּֽי־ גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל׃ פ

BSACry outtsâhal [to shine, be cheerful, and make a clear sound] and singrânan [to overcome, shout for joy, and express praise] O citizenyâshab [inhabitant, daughter] of ZionTsîyôwn [a mountain in Jerusalem, the city of God] forkîy greatgâdôwl [large, important, and mighty] among youqereb [is] the Holyqâdôwsh One of IsraelYisrâʼêl [set apart, sacred, and divine, the symbolic name of Jacob, God's chosen people]

Word
Listen & take awayIsaiah 12
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 6 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yis.ra.'El) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 12:6quick helps
In a sentenceThe verse calls Zion's inhabitants to rejoice and sing, proclaiming the greatness of the Holy One of Israel present among them.
Who is speakingThe prophet Isaiah, addressing the people of Zion.
Where we areThis verse is part of a song of praise celebrating God's salvation and presence.
The hard wordצָהַל
Take awayThe call to rejoice emphasizes the joy of God's presence among His people.
8 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause verbצָהַל The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 12:6

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 — A Song of Praise for Salvationgenerated

3With joy you will draw water from the springs of salvation,
4and on that day you will say: “Give praise to the LORD; proclaim His name! Make His works known among the peoples; declare that His name is exalted.
5Sing to the LORD, for He has done glorious things. Let this be known in all the earth.
6Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.”

Isaiah 12:6 concludes a section of joyful songs celebrating God's salvation. The preceding verses express gratitude for the deliverance from distress and the joy of drawing water from the wells of salvation. This verse emphasizes the call to rejoice, highlighting the presence of the Holy One of Israel among His people, which is a source of great joy and significance.


Cross References

ReferenceText (BSB)
1Isaiah 40:9Go up on a high mountain, O Zion, herald of good news. Raise your voice loudly, O Jerusalem, herald of good news. Lift it up, do not be afraid! Say to the cities of Judah, “Here is your God!”
2Isaiah 52:7–10How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”
3Isaiah 54:1“Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD.
4Zephaniah 3:14Sing for joy, O Daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O Daughter of Jerusalem!
5Luke 19:37–40And as He approached the descent from the Mount of Olives, the whole multitude of disciples began to praise God joyfully in a loud voice for all the miracles they had seen:

The Key Word צָהַל, tza.ha.Ligenerated

The verb צָהַל (tsahal) means to cry out or shout, often associated with expressions of joy or triumph. It is built from a root that conveys the idea of shining or being cheerful, suggesting a lively and radiant expression. In this verse, it serves as an imperative, calling the inhabitants of Zion to vocalize their joy.

The use of this word indicates a strong emotional response, urging the people to celebrate and acknowledge God's greatness. The context of the verse reinforces this call to joy, as it is linked to the presence of the Holy One among them.


How Translations Differ — measured against the Berean Standard Biblegenerated

The verse is rendered in the Berean Standard Bible as 'Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.' Other translations, including the KJV and ASV, maintain similar wording, emphasizing the call to rejoice and the greatness of God.


Sentence Structuregenerated

The structure of the verse revolves around the main verb צַהֲלִי (cry out), which governs the imperative actions of the inhabitants of Zion. It is followed by another imperative verb וָרֹ֖נִּי (and sing), creating a parallel call to action.

The phrase כִּֽי־ גָד֥וֹל (for great) serves as the reason for the call to rejoice, linking the actions of the people to the greatness of the Holy One present among them.


Septuagint Backgroundgenerated

The Septuagint translates צָהַל as ἀγαλλιᾶσθε (agallicaste), which means to rejoice or exult. This choice emphasizes the emotional and celebratory aspect of the Hebrew term, aligning with the call to joy in the context of God's presence.

The translation reflects a consistent understanding of the text, focusing on the joyous response expected from the people of Zion.


In plain words — the whole versegenerated

Isaiah 12:6 invites the people of Zion to rejoice and sing because the Holy One of Israel is present among them. This call to joy emphasizes the importance of God's presence and the joy it brings to His people.


Frequently Asked Questionsgenerated

What does it mean to cry out and sing in this context?

Crying out and singing are expressions of joy and praise, calling the inhabitants of Zion to celebrate God's greatness and presence among them.

Who is referred to as the Holy One of Israel?

The Holy One of Israel refers to God, emphasizing His sacred and set-apart nature as well as His relationship with His chosen people.

Why is the call to rejoice significant?

The call to rejoice is significant because it reflects the joy and gratitude of the people for God's salvation and presence, reinforcing their identity as His chosen people.

How does this verse connect with the surrounding context?

This verse connects with the surrounding context by concluding a series of praises for God's deliverance and salvation, highlighting the joy that comes from recognizing His presence.


Reflection Questionsgenerated

  1. In what ways can I express joy and praise for God's presence in my life?
  2. How can I encourage others to recognize and celebrate the greatness of God?
  3. What does it mean for me to dwell in the presence of the Holy One?
  4. How can I apply the call to rejoice in my daily life?

The early church on this verse — how the Fathers read it

Early interpretations of this verse highlight the call to rejoice and the significance of God's presence among His people. Here is a quotation from Jerome that reflects this understanding.

JeromeVerse 6 c. 347–420
Rejoice and praise, O dwelling place of Zion, for the Holy One of Israel is great among you. First, it must be said according to the letter: O dwelling place of Zion, rejoice and praise your God,
Early Church Fathers on Isaiah 12 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 12:6 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Cry out, and shout,.... By singing aloud, with the high praises of God in the mouth: thou inhabitant of Zion: born and brought up there, free of Zion, that is settled and dwells there, and so happy;

Read John Gill on Isaiah 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. Shout, thou inhabitant of Zion - Hebrew, inhabitress; so 'daughter of Zion' - i:e., Zion and its people.

Read Robert Jamieson on Isaiah 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 12:6 Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.Ver. 6. Cry out.] Heb., Hinni, neigh as horses do that are full fed, or fitted for fight. Iubila quantum potes, valide et totis viribus clama, claram et laectam vocem ede. For great is the Holy One of Israel in the midst of thee.] Or, For the Holy One of Israel, who is great, is in the midst of thee. How shouldst thou then do otherwise than well?

Read John Trapp on Isaiah 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(6) Thou inhabitant of Zion.—The Hebrew is feminine. The inhabitant is the daughter of Zion, the restored Church, that has Zion for her dwelling-place. Great is the Holy One of Israel . . .—The hymn ends with the Divine Name which is characteristic of Isaiah. The presence of the Holy One was to be a joy and blessing to the remnant who were worthy of their calling. With this hymn the whole of what has been called the Immanuel volume of Isaiah’s prophecies comes to its close.

Read Charles John Ellicott on Isaiah 12 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 6. Thou inhabitant of Zion] Not only the Jewish people, to whom his word of salvation was to be sent first; but also all members of the Church of Christ: as in them, and in his Church, the Holy One of Israel dwells. St. Paul, speaking of the mystery which had been proclaimed among the Gentiles, sums it up in these words: "which is CHRIST IN YOU, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;" Colossians 1:27-28. Well, therefore, may the inhabitant of Zion cry oat and shout, and proclaim the greatness of her Redeemer.

Read AdamClarke on Isaiah 12 →
CambridgeThe Cambridge Bible for Schools and Colleges

6. Cry out] the same word as in ch. Isaiah 10:30, but in a very different sense. Cf. ch. Isaiah 24:14, Isaiah 54:1. inhabitant of Zion] Lit. “inhabitress,” Jerusalem being personified as a woman, Micah 1:11-15; Jeremiah 46:19, &c.

Read Cambridge on Isaiah 12 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Cry out - (צהלי tsahalı̂y). This word is usually applied to the neighing of a horse Jeremiah 5:8; Jeremiah 8:16.

Read Albert Barnes on Isaiah 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

6. In the midst of thee — To have God’s dwelling in the midst of his people, making and fulfiling his promises without diminution or failure, for evermore, is the prophet’s grandest thought in this

Read Daniel Denison Whedon on Isaiah 12 →

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

BSBBerean Standard Bible2020

Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.”

WEBWorld English Bible2000

Cry aloud and shout, you inhabitant of Zion, for the Holy One of Israel is great among you!”

MSBMajority Standard Bible2022

Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.”

NETBNew English Translation2006

Cry out and shout for joy, O citizens of Zion, for the Holy One of Israel acts mightily among you!”

Tyndale line

KJVKing James Version1611

Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

ASVAmerican Standard Version1901

Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.

RVARevised Version, American1894

Cry aloud and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

NWBWebster's Bible1833

Cry aloud and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

GNVGeneva Bible1599

Cry out, and shoute, O inhabitant of Zion: for great is ye holy one of Israel in the middes of thee.

Strictly literal

DBYDarby Translation1890

Cry out and shout, thou inhabitress of Zion; for great is the Holy One of Israel in the midst of thee.

YLTYoung's Literal Translation1862

Cry aloud, and sing, O inhabitant of Zion, For great in thy midst [is] the Holy One of Israel!'

LSVLiteral Standard Version2020

Cry aloud, and sing, O inhabitant of Zion, || For the Holy One of Israel [is] great in your midst!”

ILTInterlinear Literal Translation2000

Call aloud and shout, inhabitress of Zion; for great is in the midst of thee the Holy One of Israel.

ULBUnlocked Literal Bible2017

Cry aloud and shout for joy, you inhabitants of Zion, for great in your midst is the Holy One of Israel.”

From the Latin

DRADouay-Rheims (Challoner)1899

Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.

Simplified

FBVFree Bible Version2020

Shout loudly and sing for joy, you people of Zion, for the Holy One of Israel is great, and is among you.”

BBEBible in Basic English1949

Let your voice be sounding in a cry of joy, O daughter of Zion, for great is the Holy One of Israel among you.

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.

clauseclauseclauseverbצַהֲלִ֥יcry.aloudוָandclauseverbרֹ֖נִּיcry.outclausenoun phraseיוֹשֶׁ֣בֶתO.inhabitant[s]צִיּ֑וֹןof.Zionכִּֽי(dm)clausepredicateגָד֥וֹל[is].greatprepositional phrase · prepositionalבְּinnoun phraseקִרְבֵּ֖midstךְyournoun phrase · subjectקְד֥וֹשׁthe.holy.[one]יִשְׂרָאֵֽלof.Israel

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 largely agree in their wording, with the Septuagint providing a Greek equivalent for most of the Hebrew terms. The Dead Sea Scrolls also support the reading found in the Masoretic Text, although some words are restored or supplied by editors in the scrolls.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

צַהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּֽי־ גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל׃ פ

Septuagintthe Greek the translators chose, word by word
צַהֲלִ֥יἀγαλλιᾶσθεוָרֹ֖נִּיεὐφραίνεσθεיוֹשֶׁ֣בֶתκατοικοῦντεςצִיּ֑וֹןσιωνכִּֽי־ὅτιגָד֥וֹלὑψώθηקְד֥וֹשׁἅγιοςיִשְׂרָאֵֽל׃ פισραηλ

8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

צהלי ורני בת יושבת ציון כיא גדול בקרב׳ך קדוש ישראל

10 words on the leather.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

צהלי ורני יושבת ציון [כי] [גדול] [בקרב׳ך] [קדוש] [ישראל]

2 words on the leather — 2 partly restored, 5 supplied entire by an editor.

Dead Sea Scrolls — 4Q59a copy a thousand years older than the Leningrad Codex

[צהלי] [ורני] [יושבת] [ציון] [כי] [גדול] בקרב׳ך קדוש ישראל

2 words on the leather — 1 partly restored, 6 supplied entire by an editor.

Dead Sea Scrolls — 4Q55a copy a thousand years older than the Leningrad Codex

[כי] [גדול] [בקרב׳ך] [קדוש] [ישראל]

5 words of the verse are on this fragment — 5 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Isaiah 12:6צָהַלcry aloudcry aloudצָהַלרוּןand cry outand cry outרוּןיָשַׁבO inhabitanO inhabitant[s]יָשַׁבצִיּוֹןZionZionצִיּוֹןכִּיforforכִּיגָּדוֹל[is] great[is] greatגָּדוֹלקֶ֫רֶבin midst yoin midst yourקֶ֫רֶבקָדוֹשׁ[the] holy [the] holy [oneקָדוֹשׁיִשְׂרָאֵלIsraelIsraelיִשְׂרָאֵלקָדַשׁto consecrto consecrate: קָדַשׁגָּדַלto magnifyto magnifyגָּדַלקָרֵבto presentto present: comקָרֵבשָׂרָהto striveto striveשָׂרָהצִיוּןsignpostsignpostצִיוּןרוּןto overcomto overcomeרוּןשָׂמַחto rejoiceto rejoiceשָׂמַחחָסִידpiouspiousחָסִידרוּעַto shoutto shoutרוּעַבֶּ֫טַחsecuritysecurityבֶּ֫טַחכְּנַעֲנִיCanaanitesCanaanitessכְּנַעֲנִיגִּילto rejoiceto rejoiceגִּילקִנְאָהjealousyjealousyקִנְאָהיָדַעto knowto knowיָדַעקָטָןsmallsmallקָטָןמְאֹדmuchmuchמְאֹדחֵ֫לֶבfatfatחֵ֫לֶבבָּעַרto burn: bto burn: burnבָּעַר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 12:6

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.

cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
צַהֲלִ֥יtza.ha.Li cry aloud H6670 Verb · Qal · imperative second person feminine singular
9× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To shine means to gleam or be cheerful, and can also be used to describe the clear sounds of animals or humans, such as shouting or neighing. This word is used to describe something that is radiant and full of life.
Amplified meaning
to shine, be cheerful, and make a clear sound
Tyndale gloss
to cry out
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צָהַל (tsahal) is a Hebrew verb that primarily means to neigh or cry shrilly, often associated with animal sounds. It can also mean to shine or make something shine, particularly in its Hiphil form. The range of meanings includes expressions of joy or distress, as well as clear vocalizations. Psalm 104:15 is noted for its use of this word.

Brown-Driver-Briggs Hebrew Lexicon (full)

[צָהַל] vb. neigh, cry shrilly

base

[צָהַל] vb. Hiph. make shining;—ψ 104:15.

ref

Brown-Driver-Briggs glosses

H6670a צָהַל neigh, cry shrilly H6670b צָהַל Hiph. make shining

Strong's Hebrew Dictionary

6670 tsahal tsaw-hal'

a prim root; to gleam, i.e. (figuratively) be cheerful; by

transf. to sound clear (of various animal or human

expressions):--bellow, cry aloud (out), lift up, neigh,

rejoice, make to shine, shout.

Translators Brief Hebrew Lexicon

צָהַל (tsa.hal) — to cry out.

1) to neigh, cry shrilly

1a) (Qal)

1a1) to neigh (of men as stallions-fig.)

1a2) (Piel) to cry shrilly (in distress)

צָהַל (tsa.hal) — to shine.

(Hiphil) to make shining

Morphologythe parsing behind the code
Berean parsing
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singular
HVqv2fs
The company it keepswords that stand beside it more often than chance
cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
וָרֹ֖נִּיva.Ro.ni and cry out H7442 Conjunction · verb qal imperative second person feminine singular
54× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew verb means to sing or shout for joy, often used to express praise or triumph, as seen in Psalm 98:4 where believers are called to shout for joy to the Lord. It can also mean to cry aloud in distress or to summon others. This word is used to describe a loud, vocal expression of emotion.
Amplified meaning
to overcome, shout for joy, and express praise
Tyndale gloss
to overcome
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רוּן] vb. overcome;—Hithpō‛. ψ 78:65

ref

[רָנַן] vb. give a ringing cry

Qal

in joy, exultation

in distress

cry aloud, in summons, exhortation (of wisdom)

Pi. give a ringing cry, in joy, exultation

Pu. no ringing cry shall be given

Hiph. cause to ring out for joy

base

Brown-Driver-Briggs glosses

H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation

. in distress

. cry aloud, in summons, exhortation (of wisdom)

. give a ringing cry, in joy, exultation

. no ringing cry shall be given

. cause to ring out for joy

Strong's Hebrew Dictionary

7442 ranan raw-nan'

a primitive root; properly, to creak (or emit a stridulous

sound), i.e. to shout (usually for joy):--aloud for joy, cry

out, be joyful (greatly, make to) rejoice, (cause to) shout

(for joy), (cause to) sing (aloud, for joy, out), triumph.

Translators Brief Hebrew Lexicon

רוּן (run) — to overcome.

1) to overcome

1a) (Hithpolel) to be overcome

רָנַן (ra.nan) — to sing.

1) to cry out, shout for joy, give a ringing cry

1a) (Qal)

1a1) to give a ringing cry (in joy, exaltation, distress)

1a2) to cry aloud (in summons, exhortation of wisdom)

1b) (Piel) to give a ringing cry (in joy, exultation, praise

1c) (Pual) ringing cry, singing out (passive)

1d) (Hiphil) to cause to ring or sing out (for joy)

1e) (Hithpolel) rejoicing (participle)

Also means: ran.nen (רַנֵּן "to sing" H7444)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singular
HC/Vqv2fs
cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
יוֹשֶׁ֣בֶתyo.She.vet O inhabitant[s] of H3427 Verb · Qal · participle (active) feminine singular common
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Amplified meaning
inhabitant, daughter
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָשַׁב 1090 vb. sit, remain, dwell

Qal

sit

sit, sit down

sit down

sit = be set (as a jewel)

remain, stay, tarry

with special emphasis of qualifying phr.

dwell, have one’s abode

of a land or city, sit, abide, seated in its place, fig. for be inhabited

Niph. be inhabited, of land

Pi. and they shall set their encampments in thee

Hiph.

cause to sit

cause to abide

cause to dwell

cause cities to be inhabited

marry (prop. give a dwelling to)

Hoph. and ye be made to dwell alone in the midst of the land

base

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

3427 yashab yaw-shab'

a primitive root; properly, to sit down (specifically as

judge. in ambush, in quiet); by implication, to dwell, to

remain; causatively, to settle, to marry:--(make to)

abide(-ing), continue, (cause to, make to) dwell(-ing), ease

self, endure, establish, X fail, habitation, haunt, (make to)

inhabit(-ant), make to keep (house), lurking, X marry(-ing),

(bring again to) place, remain, return, seat, set(- tle),

(down-)sit(-down, still, -ting down, -ting (place) -uate),

take, tarry.

Translators Brief Hebrew Lexicon

יָשַׁב (ya.shav) — to dwell.

1) to dwell, remain, sit, abide

1a) (Qal)

1a1) to sit, sit down

1a2) to be set

1a3) to remain, stay

1a4) to dwell, have one's abode

1b) (Niphal) to be inhabited

1c) (Piel) to set, place

1d) (Hiphil)

1d1) to cause to sit

1d2) to cause to abide, set

1d3) to cause to dwell

1d4) to cause (cities) to be inhabited

1d5) to marry (give an dwelling to)

1e) (Hophal)

1e1) to be inhabited

1e2) to make to dwell

Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) feminine singular common
HVqrfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
צִיּ֑וֹןtzi.Yon Zion H6726 Noun proper
154× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Zion refers to a mountain in Jerusalem, often used as another name for the city, especially in prophetic books like Isaiah and Jeremiah.
Amplified meaning
a mountain in Jerusalem, the city of God
Tyndale gloss
Zion
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.

Brown-Driver-Briggs Hebrew Lexicon (full)

צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion

base

Brown-Driver-Briggs glosses

H6726 צִיּוֹן Ṣiyyôn, Zion

Strong's Hebrew Dictionary

6726 Tsiyown tsee-yone'

the same (regularly) as 6725; Tsijon (as a permanent

capital), a mountain of Jerusalem:--Zion.

see HEBREW for 06725

Translators Brief Hebrew Lexicon

צִיּוֹן (tsiy.yon) — Zion.

Zion = "parched place"

another name for Jerusalem especially in the prophetic books

Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

zi'-on (tsiyon; Sion):

1. Meaning of the Word

2. The Zion of the Jebusites

3. Zion of the Prophets

4. Zion in Later Poetical Writings and Apocrypha

5. Omission of Name by Some Writers

6. The Name "Zion" in Christian Times

LITERATURE

1. Meaning of the Word:

A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).

Easton's Bible Dictionary

Zion

Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.

When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;

cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
גָד֥וֹלga.Dol [is] great H1419 Adj
526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means something or someone great, whether in size, age, or importance. It appears in descriptions of the Great Sea and the Philistines. The word is used to convey a sense of magnitude or grandeur.
Amplified meaning
large, important, and mighty
Tyndale gloss
Great (Sea)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גָּדוֹל 622 adj. great

in magnitude and extent

in number

in intensity

in sound, loud

in age

in importance

in phrases

cstr.

as subst. concr. do great things

† as subst. neut. greatness of arm

base

הַגְּדוֹלִים n.pr.m. father of Zabdiel Ne 11:14 (RV & so most; but 𝔊 RVm al. the great).

done

Brown-Driver-Briggs glosses

H1419a גָּדוֹל great . in magnitude and extent

. in number

. in intensity

. in sound, loud

. in age

. in importance

. in phrases

. cstr.

. as subst. concr. do great things

. † as subst. neut. greatness of arm

H1419b הַגְּדוֹלִים father of Zabdiel

Strong's Hebrew Dictionary

1419 gadowl gaw-dole'

or (shortened) gadol {gaw-dole'}; from 1431; great (in any

sense); hence, older; also insolent:--+ aloud, elder(-est), +

exceeding(-ly), + far, (man of) great (man, matter,

thing,-er,-ness), high, long, loud, mighty, more, much, noble,

proud thing, X sore, (X ) very.

see HEBREW for 01431

Translators Brief Hebrew Lexicon

גָּדוֹל (ga.dol) — great: large.

adj

1) great

1a) large (in magnitude and extent)

1b) in number

1c) in intensity

1d) loud (in sound)

1e) older (in age)

1f) in importance

1f1) important things

1f2) great, distinguished (of men)

1f3) God Himself (of God)

subst

1g) great things

1h) haughty things

1i) greatness

Also means: ga.dol (גָּדוֹל ": old" H1419K)

§ Haggedolim = "the great one"

(CLBL) Haggedolim, the great man?, father of Zabdiel

גָּדוֹל (ga.dol) — Haggedolim.

A man living at the time of Exile and Return, only mentioned at Neh.11.14

§ Haggedolim = "the great one"

(CLBL) Haggedolim, the great man?, father of Zabdiel

גָּדוֹל (ga.dol) — Great (Sea).

adj

great

Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)

גָּדוֹל (ga.dol) — great: old.

adj

1) great

1a) large (in magnitude and extent)

1b) in number

1c) in intensity

1d) loud (in sound)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
בְּקִרְבֵּ֖ךְbe.kir.Bekh in midst your H7130 Preposition · noun common masculine singular construct · suffix
227× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means the inner part or midst of something, whether physical or emotional, and can refer to the entrails of an animal or the seat of thought and emotion. In 1 Kings 17:21, it describes Elijah's emotional plea to God.
Tyndale gloss
entrails: among
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.

Brown-Driver-Briggs Hebrew Lexicon (full)

קֶ֫רֶב 227 n.[m.] inward part, midst

base

Brown-Driver-Briggs glosses

H7130 קֶ֫רֶב inward part, midst

Strong's Hebrew Dictionary

7130 qereb keh'-reb

from 7126; properly, the nearest part, i.e. the center,

whether literal, figurative or adverbial (especially with

preposition):--X among, X before, bowels, X unto charge, +

eat (up), X heart, X him, X in, inward (X -ly, part, -s,

thought), midst, + out of, purtenance, X therein, X through, X

within self.

see HEBREW for 07126

Translators Brief Hebrew Lexicon

קֶ֫רֶב (qe.rev) — entrails: among.

: among/within

1) midst, among, inner part, middle

1a) inward part

1a1) physical sense

1a2) as seat of thought and emotion

1a3) as faculty of thought and emotion

1b) in the midst, among, from among (of a number of persons)

1c) entrails (of sacrificial animals)

Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)

קֶ֫רֶב (qe.rev) — entrails: inner parts.

: inner_parts

1) midst, among, inner part, middle

1a) inward part

1a1) physical sense

1a2) as seat of thought and emotion

1a3) as faculty of thought and emotion

1b) in the midst, among, from among (of a number of persons)

1c) entrails (of sacrificial animals)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp2fs
cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
קְד֥וֹשׁke.Do.osh [the] holy [one] of H6918 Adj
116× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Holy means set apart or sacred, used to describe God, angels, and saints. In the Bible, it is often used to describe things or people dedicated to God's service, like the Temple in Jerusalem or the prophets who spoke on God's behalf.
Tyndale gloss
holy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָדוֹשׁ adj. sacred, holy

base

Brown-Driver-Briggs glosses

H6918 קָדוֹשׁ sacred, holy

Strong's Hebrew Dictionary

6918 qadowsh kaw-doshe'

or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or

morally); (as noun) God (by eminence), an angel, a saint, a

sanctuary:--holy (One), saint.

see HEBREW for 06942

Translators Brief Hebrew Lexicon

קָדוֹשׁ (qa.dosh) — holy.

: holy

sacred, holy, Holy One, saint, set apart

קָדוֹשׁ (qa.dosh) — holy: saint.

: saint/priest

sacred, holy, Holy One, saint, set apart

A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

cry aloud and cry out O inhabitant[s] of Zion for [is] great in midst your [the] holy [one] of Israel
יִשְׂרָאֵֽל׃ פYis.ra.'El Israel H3478 Noun proper
2,508× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Amplified meaning
set apart, sacred, and divine, the symbolic name of Jacob, God's chosen people
Tyndale gloss
Israel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.

Brown-Driver-Briggs Hebrew Lexicon (full)

יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)

n.pr.m. second name of Jacob

n.pr.gent. name of Hebrew nation

base

Brown-Driver-Briggs glosses

H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob

. n. pr. gent. name of Hebrew nation

Strong's Hebrew Dictionary

3478 Yisra'el yis-raw-ale'

from 8280 and 410; he will rule as God; Jisrael, a symbolical

name of Jacob; also (typically) of his posterity:

--Israel.

see HEBREW for 08280

see HEBREW for 0410

Translators Brief Hebrew Lexicon

יִשְׂרָאֵל (yis.ra.el) — Israel.

A man living at the time of the Patriarchs, first mentioned at Gen.25.26;

son of: Isaac (H3327) and Rebekah (H7259);

brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);

father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently

§ Israel = "God prevails"

1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel

2) the name of the descendants and the nation of the descendants of Jacob

2a) the name of the nation until the death of Solomon and the split

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

iz'-ra-el.

See JACOB.

Easton's Bible Dictionary

Israel

The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).

This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;

Smith's Bible Dictionary

(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…

American Tract Society Bible Dictionary

Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.

The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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