Isaiah 27:4 — Word Study
WLCחֵמָ֖ה אֵ֣ין לִ֑י מִֽי־ יִתְּנֵ֜נִי שָׁמִ֥יר שַׁ֙יִת֙ בַּמִּלְחָמָ֔ה אֶפְשְׂעָ֥ה בָ֖הּ אֲצִיתֶ֥נָּה יָּֽחַד׃
BSAI am notʼayin angrychêmâh [without wrath or rage] If only thornsshayith [shamir, sharp thorns] ◂and briersshâmîyr [thorny shrubs, a thornbush] confronted Menâthan▸ I would marchmilchâmâh [step forward, advance] and trample thempâsaʻ△ I would burn themtsûwth△▸ [set on fire, consume] to the groundyachad [together, in unity]
| Greek | English | Parsing |
|---|---|---|
| חֵמָ֖ה | rage | Noun common, feminine singular absolute |
| אֵ֣ין | not | Noun common, masculine singular construct |
| לִ֑י | [belongs] to me | Preposition, suffix |
| מִֽי־ | who? | Pronoun |
| יִתְּנֵ֜נִי | will he give me | Verb qal imperfect third person masculine singular, suffix |
| שָׁמִ֥יר | thorn[s] | Noun common, masculine singular absolute |
| שַׁ֙יִת֙ | bush[es] | Noun common, masculine singular absolute |
| בַּמִּלְחָמָ֔ה | in battle | Preposition, noun common feminine singular absolute |
| אֶפְשְׂעָ֥ה | I will march | Verb, Qal, infinitive construct first person common singular |
| בָ֖הּ | against it | Preposition, suffix |
| אֲצִיתֶ֥נָּה | I will burn it | Verb hiphil imperfect first person common singular, suffix |
| יָּֽחַד׃ | altogether | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground. |
| KJV | Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. |
| ASV | Wrath is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together. |
| YLT | Fury is not in Me; Who giveth Me a brier — a thorn in battle? I step into it, I burn it at once. |
| WEB | Wrath is not in me, but if I should find briers and thorns, I would do battle! I would march on them and I would burn them together. |
| BBE | My passion is over: if the thorns were fighting against me, I would make an attack on them, and they would be burned up together. |
Where they part company is יָּֽחַד — see How Translations Differ.
The sentence presents a main clause followed by conditional and future action clauses, illustrating God's response to potential confrontation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֵמָה
verbפָּשַׂע
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words chosen on purpose.
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 27:4
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 Assurance to Israelgenerated
Isaiah 27:4 presents the LORD's declaration of His lack of anger towards Israel, emphasizing His readiness to confront any adversaries represented by thorns and briers. This passage highlights God's protective nature and His willingness to act decisively against opposition, as He seeks peace and reconciliation with His people, inviting them to make peace with Him as seen in the following verse.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 12:1 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 2 | Isaiah 26:20–21 | Go, my people, enter your rooms and shut your doors behind you. Hide yourselves a little while until the wrath has passed. |
| 3 | Isaiah 54:6–10 | For the LORD has called you back, like a wife deserted and wounded in spirit, like the rejected wife of one’s youth,” says your God. |
| 4 | Psalm 85:3 | You withheld all Your fury; You turned from Your burning anger. |
| 5 | Psalm 103:9 | He will not always accuse us, nor harbor His anger forever. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חֵמָה, che.Mahgenerated
The Hebrew word חֵמָה (*chemah*) signifies intense anger or rage, often depicted as a burning fire. It is used to describe both divine wrath and human anger, warning against the dangers of unchecked emotions. In this context, it emphasizes that God is not angry, highlighting His readiness for action without the influence of rage.
The passive nature of the word suggests that while God has the capacity for anger, He chooses not to express it in this situation. This indicates a deliberate decision to act with restraint and purpose, rather than out of uncontrolled emotion.
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. The BSB has not angry, which aligns with the KJV and ASV, both of which also reflect God's lack of anger.
Where others part company with the BSB is in the rendering of יָּֽחַד — together (ASV, KJV) versus altogether (ILT). This difference highlights a subtle distinction in the interpretation of unity in action.
Sentence Structuregenerated
The main clause is governed by the subject חֵמָה, rage, followed by a predicate אֵ֣ין, not. This structure emphasizes God's emotional state before introducing the conditional phrases that outline His response to the thorns and briers.
The sentence is structured to first declare God's emotional stance and then to detail the actions He would take if confronted, illustrating a clear cause-and-effect relationship in His intentions.
Septuagint Backgroundgenerated
The Septuagint translates חֵמָה as τεῖξος, which can imply a protective barrier. This choice reflects a broader interpretation of God's anger as a protective measure rather than a destructive force.
The Greek rendering highlights the intent behind God's actions, suggesting that His lack of anger is a means to foster peace rather than conflict.
In plain words — the whole versegenerated
Isaiah 27:4 shows that God is not angry and is ready to confront the thorns and briers that oppose Him. He expresses a willingness to act decisively against these obstacles, indicating His desire for peace and reconciliation.
Frequently Asked Questionsgenerated
It indicates God's readiness to engage with His people without the influence of wrath, showing His desire for peace.
They symbolize opposition or challenges that confront God's people.
He states that He would march against the thorns and briers and burn them, indicating decisive action.
It reflects God's protective nature and His desire for reconciliation with Israel, amidst their struggles.
Reflection Questionsgenerated
- What does it mean for me that God is not angry with me?
- In what areas of my life do I feel like I am facing thorns and briers?
- How can I invite God's peace into my struggles?
- What does it look like for me to make peace with God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a declaration of God's strength and peace in the face of opposition, illustrating His protective nature.
Indignation is not mine: who will give me a thorn and a thistle in battle? I will march over it: I will set it on fire together. Or rather, shall I hold onto my strength? It will bring me peace, it will bring me peace.Early Church Fathers on Isaiah 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 27:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFury [is] not in me,.... Against his vineyard he takes so much care of, his church and people, whom he has loved with an everlasting love; they are indeed deserving of his wrath, but he has not
Read John Gill on Isaiah 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Fury is not in me - i:e., I entertain no longer anger toward my vine.
Read Robert Jamieson on Isaiah 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFury, to wit, against my vineyard, or my people; which is easily understood both from the foregoing and following verses. I have been displeased with them, and have chastised them; but I am not implacable towards them, and resolved utterly to destroy them, as their enemies are, and would have me to be. I would go through them, I would burn them together: this is added as a reason of the foregoing clause and assertion; which may be conceived either, 1. Thus, I rather desire to contend with briers and thorns, i.e. with the wicked enemies of my church, who are thus called, ; and if my wrath was now kindled against them, as it is against my people, I would be furious towards them, and never…
Read Matthew Poole on Isaiah 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 27:4 Fury [is] not in me: who would set the briers [and] thorns against me in battle? I would go through them, I would burn them together.Ver. 4. Fury is not in me.] Whatever you may think of me, because of my many dreadful menaces, and your heavy calamities, Non est in me sed in vobis culpa istarum calamitatum, the fault is not in me but in yourselves; do you but mend, and all shall be soon well between us. It is but displeased love that maketh me chide or strike my dear children, lop my vines, Ut bonus vinitor vires luxuriantes falce Tatar et purgat; αιρει, καθαιρει; leaves and luxuriances must be taken off, or it will be worse. Better the vine should bleed than die; better be…
Read John Trapp on Isaiah 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Fury is not in me.—Better, There is no wrath in me. Who will set briars and thorns before me? With war will I go forth against them; I will burn them up together. The reversal of the sentence is continued. Wrath against this vineyard has passed away from Jehovah. Should briars and thorns (symbols of the enemies of His people, as in Isaiah 9:18; Isaiah 10:17; 2 Samuel 23:6-7; Ezekiel 2:6) spring up, he will do battle against them, and consume them utterly.
Read Charles John Ellicott on Isaiah 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Fury is not in me - "I have no wall"] For חמה chemah, anger, the Septuagint and Syriac read חומה chomah, wall. An ancient MS. has חימה cheimah. For בה bah, in her, two MSS. read בם bam, in them, plural. The vineyard wishes for a wall and a fence of thorns - human strength and protection, (as the Jews were too apt to apply to their powerful neighbours for assistance, and to trust to the shadow of Egypt:) JEHOVAH replies, that this would not avail her, nor defend her against his wrath. He counsels her, therefore, to betake herself to his protection. On which she entreats him to make peace with her. From the above note it appears that the bishop reads, חומה chomah, wall, for חמה…
Read AdamClarke on Isaiah 27 →CambridgeThe Cambridge Bible for Schools and Colleges4. Fury is not in me] Or, wrath have I none. These words naturally go with the first stanza, expressing, as they seem to do, Jehovah’s contentment with the condition of His vineyard. who would set … battle] The phrase “Who will give?” is the well known Hebrew equivalent of the Latin utinam, “Would that!” Hence the R.V.: O that the briers and thorns were against me in battle!briers and thorns] (ch. Isaiah 5:6) must here mean heathen intruders. The next clause reads as in R.V.: I would march upon them. Cf. 2 Samuel 23:6 f.
Read Cambridge on Isaiah 27 →Albert Barnes1798–1870Barnes' Notes on the BibleFury is not in me - That is, I am angry with it no more. He had punished his people by removing them to a distant land. But although he had corrected them for their faults, yet he had not laid aside the affection of a Father.
Read Albert Barnes on Isaiah 27 →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
I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground.
Wrath is not in me, but if I should find briers and thorns, I would do battle! I would march on them and I would burn them together.
I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground.
I am not angry. I wish I could confront some thorns and briers! Then I would march against them for battle; I would set them all on fire,
Tyndale line
Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together.
Wrath is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together.
Fury is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together.
Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together.
Anger is not in mee: who would set the briers and the thornes against me in battel? I would go through them, I would burne them together.
Strictly literal
Fury is not in me. Oh that I had briars [and] thorns in battle against me! I would march against them, I would burn them together.
Fury is not in Me; Who giveth Me a brier — a thorn in battle? I step into it, I burn it at once.
Fury is not in Me; Who gives Me a brier—a thorn in battle? I step into it, || I burn it at once.
Wrath have I not: who would set the briers and thorns against me in battle? I would pass through them, and I would burn them altogether.
I am not angry, Oh, that there were briers and thorns! In battle I would march against them; I would burn them all together;
From the Latin
There is no indignation in me: who shall make me a thorn and a brier in battle: shall march against it, shall I set it on fire together?
Simplified
I'm not angry anymore. If there are thorns and brambles I would go and fight them, burning them all up,
My passion is over: if the thorns were fighting against me, I would make an attack on them, and they would be burned up together.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Dead Sea Scrolls, which preserve the same wording as the MT, affirming the integrity of the text. The Septuagint, while it matches some words, presents a different structure and interpretation, indicating a variation in translation approach.
חֵמָ֖ה אֵ֣ין לִ֑י מִֽי־ יִתְּנֵ֜נִי שָׁמִ֥יר שַׁ֙יִת֙ בַּמִּלְחָמָ֔ה אֶפְשְׂעָ֥ה בָ֖הּ אֲצִיתֶ֥נָּה יָּֽחַד׃
8 of the 12 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.
חמה אין ל׳י מי יתנ׳ני שימיר ושית במלחמה אפשעה ב׳ה ואצית׳נה יחדו
12 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 27:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs
שָׁמִיר (shamir) refers to thorns, adamant, and flint. It is built from the root meaning of pricking, and can also denote a sharp stone or possibly a diamond. The entries collectively highlight its sharpness and toughness, with no significant disagreement among the lexicons.
שָׁמִיר n.m. thorn(s), adamant, flint
base
H8068 שָׁמִיר thorn(s), adamant, flint
8068 shamiyr shaw-meer'
from 8104 in the original sense of pricking; a thorn; also
(from its keenness for scratching) a gem, probably the
diamond:--adamant (stone), brier, diamond.
see HEBREW for 08104
שָׁמִיר (sha.mir) — thorn.
1) thorn(s), adamant, flint
1a) thorns, thorn-bushes
1b) adamant (as sharp)
1c) a sharp stone, flint
1c1) perhaps a diamond
N-ms — Noun common · masculine singular absoluteHNcmsa
שַׁ֫יִת (shayith) refers to thorn-bushes or wild growth of weeds and briers, derived from a root meaning scrub or trash. The entries consistently describe it as a collective noun for thornbushes, indicating its use in contexts related to thorny vegetation.
שַׁ֫יִת n.[m.]coll. thorn-bushes
base
H7898 שַׁ֫יִת thorn-bushes
7898 shayith shah'-yith
from 7896; scrub or trash, i.e. wild growth of weeds or
briers (as if put on the field):--thorns.
see HEBREW for 07896
שַׁ֫יִת (sha.yit) — thornbush.
thorn bushes
N-ms — Noun common · masculine singular absoluteHNcmsa
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
פָּשַׂע (pasa) is a Hebrew verb meaning to step or march. It describes the action of striding or rushing forward, particularly in the Qal form. The word is noted in Isaiah 27:4, where it conveys a sense of movement.
[פָּשַׂע] vb. step, march;—Qal Is 27:4
ref
H6585 [פָּשַׂע] step, march
6585 pasa` paw-sah'
a primitive root; to stride (from spreading the legs), i.e.
rush upon:--go.
פָּשַׂע (pa.sa) — to step.
(Qal) to step, march, step forward
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
יָצַת (yāṣat) primarily means to kindle or burn, often used in a figurative sense related to wickedness. It has various grammatical forms, including Qal and Hiphil, indicating different nuances of burning or setting on fire. The term can also imply being kindled or desolated. It is closely related to the root meaning of blazing.
[יָצַת] vb. kindle, burn (intr.)
Qal kindle, intr., fig. of wickedness; sq. be kindled with fire (= set on fire)
Niph. be kindled; be burned; = desolated
Hiph. kindle, set on fire
base
H6702 [יָצַת] kindle, burn (intr.) .kindle, intr., fig. of wickedness; sq. be kindled with fire (= set on fire)
. be kindled; be burned; = desolated
. kindle, set on fire
6702 tsuwth tsooth
a primitive root; to blaze:--burn.
צוּת (tsut) — to burn.
(Hiphil) to kindle, burn, set on fire
A grammatical form of ya.tsat (יָצַת "to kindle" H3341)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3fs
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — Noun common · masculine singular absoluteHNcmsa
ol-too-geth'-er: Representing five Hebrew and three Greek originals, which variously signify
(1) "together"; i.e. all, e.g. `all men, high and low, weighed together in God's balance are lighter than vanity' (Ps 62:9); so also Ps 53:3; Jer 10:8.
(2) "all": so the Revised Version (British and American), Isa 10:8: "Are not my princes all of them kings?"