Joel 2:15 — Word Study
WLCתִּקְע֥וּ שׁוֹפָ֖ר בְּצִיּ֑וֹן קַדְּשׁוּ־ צ֖וֹם קִרְא֥וּ עֲצָרָֽה׃
BSABlowtâqaʻ [sound loudly] the ram’s hornshôwphâr [trumpet] in ZionTsîyôwn [the city of God, Jerusalem] consecrateqâdash [set apart, sanctify] a fasttsôwm [time of abstinence, spiritual reflection] proclaimqârâʼ [call out, invite] a sacred assemblyʻătsârâh [solemn, holy, gathering, meeting]
| Greek | English | Parsing |
|---|---|---|
| תִּקְע֥וּ | give a blast on | Verb, Qal, imperative second person masculine plural |
| שׁוֹפָ֖ר | a ram's horn | Noun common, masculine singular absolute |
| בְּצִיּ֑וֹן | in Zion | Preposition, noun proper |
| קַדְּשׁוּ־ | consecrate | Verb, Piel, imperative second person masculine plural |
| צ֖וֹם | a fast | Noun common, masculine singular absolute |
| קִרְא֥וּ | call | Verb, Qal, imperative second person masculine plural |
| עֲצָרָֽה׃ | an assembly | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blow the ram’s horn in Zion, consecrate a fast, proclaim a sacred assembly. |
| KJV | ¶ Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: |
| ASV | Blow the trumpet in Zion, sanctify a fast, call a solemn assembly; |
| YLT | Blow ye a trumpet in Zion, Sanctify a fast — proclaim a restraint. |
| WEB | Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly. |
| BBE | Let a horn be sounded in Zion, let a time be fixed for going without food, have a holy meeting: |
Where they part company is in the verbs used for קַדְּשׁוּ and קִרְא֥וּ — see How Translations Differ.
The sentence has a main clause followed by two imperative phrases, each commanding specific actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתָּקַע
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 — Joel 2:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Call to Repentancegenerated
Joel 2:15 is part of a larger passage where the prophet Joel urges the people to repent and return to God. The context emphasizes the need for a communal response to God’s call, highlighting the importance of fasting and gathering together in a sacred assembly. This is a response to the dire situation facing the people, as they seek God's mercy and intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joel 2:1 | Blow the ram’s horn in Zion; sound the alarm on My holy mountain! Let all who dwell in the land tremble, for the Day of the LORD is coming; indeed, it is near— |
| 2 | Numbers 10:3 | When both are sounded, the whole congregation is to assemble before you at the entrance to the Tent of Meeting. |
| 3 | Joel 1:14 | Consecrate a fast; proclaim a solemn assembly! Gather the elders and all the residents of the land to the house of the LORD your God, and cry out to the LORD. |
| 4 | 1 Kings 21:9–12 | In the letters she wrote: “Proclaim a fast and give Naboth a seat of honor among the people. |
| 5 | 2 Kings 10:20 | And Jehu commanded, “Proclaim a solemn assembly for Baal.” So they announced it. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תִּקְע֥וּ, tik.'Ugenerated
The word תִּקְע֥וּ (tik.'U) is an imperative verb from the root תָּקַע (taqa), meaning to blow or give a blast, particularly as a call to action. It conveys urgency and authority, instructing the people to make a loud sound, typically associated with a trumpet or horn.
This verb is in the second person masculine plural, indicating that Joel is addressing the community collectively. The use of a loud blast serves to gather attention and signify the importance of the moment, calling the people to prepare for a significant spiritual event.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure consists of three main verbs: תִּקְע֥וּ (tik.'U), קַדְּשׁוּ (ka.de.shu-), and קִרְא֥וּ (kir.'U), each followed by their respective objects. This sequence emphasizes the actions required from the people, creating a rhythmic call to worship and repentance.
The imperative form of the verbs indicates a direct command, urging the community to respond actively. The word order places the verbs at the forefront, highlighting their significance in the call to gather and sanctify.
Septuagint Backgroundgenerated
The Septuagint translates תִּקְע֥וּ as σαλπίσατε (salpisate), which means to sound a trumpet. This choice reflects a direct connection to the act of calling the people together for a sacred purpose.
The use of the term κηρύχατε for קִרְא֥וּ emphasizes the act of proclaiming or announcing, reinforcing the urgency of the call to assemble.
In plain words — the whole versegenerated
Joel 2:15 calls the people to blow a ram's horn in Zion, set apart a time for fasting, and gather for a sacred assembly. This verse emphasizes the importance of communal repentance and seeking God's mercy.
Frequently Asked Questionsgenerated
To consecrate a fast means to set it apart as a special time for spiritual reflection and seeking God.
The ram's horn, or shofar, is significant as it is used to signal important events and calls to worship in Jewish tradition.
A sacred assembly is meant for communal worship, repentance, and seeking God's presence together.
We can apply this call by setting aside time for prayer and fasting, gathering with others to seek God, and responding to His call for repentance.
Reflection Questionsgenerated
- In what ways can I prepare my heart for a time of fasting and prayer?
- How can I encourage others to join in a sacred assembly for worship?
- What significance does gathering as a community hold for our spiritual growth?
- How can I be more responsive to God's calls in my life?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the significance of fasting and communal worship, as seen in their writings.
Since, as I said, there are many kinds of proclamations, let us listen to the trumpet blast of the prophet: “Blow a trumpet in Zion, consecrate a fast.” This is a warning trumpet, and it earnestly commands us that when we fast,Early Church Fathers on Joel 2 →
If these [vessels] were approved by the Lord it was at a time when the priests had to offer victims and when the blood of sheep was the redemption of sins.Early Church Fathers on Joel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joel 2:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlow the trumpet in Zion,.... For the calling of the people together to religious duties, which was one use of the silver trumpets made for and blows by the priests, Numbers 10:2; sanctify a fast,
Read John Gill on Joel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlow the trumpet in Zion, sanctify a fast, call a solemn assembly: Blow the trumpet - to convene the people (Numbers 10:3 : cf. Joe 1:14). The nation was guilty, and therefore there must be a national humiliation.
Read Robert Jamieson on Joel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBlow the trumpet in Zion: see . Sanctify a fast, call a solemn assembly: see .
Read Matthew Poole on Joel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 2:15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:Ver. 15. Blow the trumpet in Zion] That all may hear and convene, those of Jerusalem in the temple, and the rest in their several synagogues, Leviticus 23:31, for that yearly fast was a standard to the rest, kept upon extraordinary and emergent occasions, as here, for the preventing of the forethreatened judgment. Papists appoint set fasting days, as Lent, and Friday in every week, eves of holidays, &c., whether the times be clear or cloudy. A. Lapide, also, the Jesuit, keeps a coil against Luther and the Centurists, for decrying their Popish processions and public litanies, which he thinks to be here and elsewhere…
Read John Trapp on Joel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15, 16) Sanctify a fast.—The prophet renews, therefore, his summons to the priests to proclaim a day of humiliation, on which all, without distinction of age or circumstances, are to be required to present themselves before the Lord. There was no room for the plea, “I have married a wife, and therefore I cannot come.”
Read Charles John Ellicott on Joel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Blow the trumpet] Let no time be lost, let the alarm be sounded.
Read AdamClarke on Joel 2 →CambridgeThe Cambridge Bible for Schools and Colleges15–17. With the view of making the preceding exhortation (Joe 2:12 f.) more practically effective, the prophet here repeats more emphatically the command of Joe 1:14 : he bids all ranks and classes assemble in the Temple for a solemn religious service, and prescribes at the same time the words in which the priests may intercede on behalf of the nation.
Read Cambridge on Joel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBefore, he had, in these same words Joe 2:1; Joe 1:14, called to repentance, because the Day of the Lord was coming, was near, “a day of darkness,” etc.
Read Albert Barnes on Joel 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
Blow the ram’s horn in Zion, consecrate a fast, proclaim a sacred assembly.
Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly.
Blow the ram’s horn in Zion, consecrate a fast, proclaim a sacred assembly.
Blow the trumpet in Zion. Announce a holy fast; proclaim a sacred assembly!
Tyndale line
¶ Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
Blow the trumpet in Zion, sanctify a fast, call a solemn assembly;
Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
Blowe the trumpet in Zion, sanctifie a fast, call a solemne assembly.
Strictly literal
Blow the trumpet in Zion, hallow a fast, proclaim a solemn assembly;
Blow ye a trumpet in Zion, Sanctify a fast — proclaim a restraint.
Blow a horn in Zion, || Sanctify a fast—proclaim a restraint.
Blow the cornet in Zion, sanctify a fast, proclaim a solemn assembly;
Blow the trumpet in Zion, call for a holy fast, and call a holy assembly.
From the Latin
Blow the trumpet in Sion, sanctify a fast, call a solemn assembly,
Simplified
Blow the trumpet in Zion! Proclaim a fast; call a solemn assembly.
Let a horn be sounded in Zion, let a time be fixed for going without food, have a holy meeting:
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 agree closely in their wording, with all seven words matched. The Dead Sea Scrolls provide a text that is partially restored, with the majority of words supplied by an editor, but they align with the Masoretic Text in meaning.
תִּקְע֥וּ שׁוֹפָ֖ר בְּצִיּ֑וֹן קַדְּשׁוּ־ צ֖וֹם קִרְא֥וּ עֲצָרָֽה׃
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.
[תקעו] [שופר] [בציון] [קדשו] [צום] [קראו] [עצרה]
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 Joel 2:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שֹׁפָר (sho-far) refers to a horn or trumpet, specifically one used for blowing. It is derived from a root meaning to incise and is associated with producing a clear sound. The term encompasses both a cornet and a ram's horn, as noted in various lexicons.
שֹׁפָר, שׁוֹפָר 72 n.m. horn, for blowing
base
H7782 שֹׁפָר, שׁוֹפָר horn, for blowing
7782 showphar sho-far'
or shophar {sho-far'}; from 8231 in the original sense of
incising; a cornet (as giving a clear sound) or curved
horn:--cornet, trumpet.
see HEBREW for 08231
שֹׁפָר (sho.phar) — trumpet.
horn, ram's horn
N-ms — Noun common · masculine singular absoluteHNcmsa
See MUSIC.
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.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
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)
Prep | N-proper — Preposition · noun properHR/Npl
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).
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;
[JERUSALEM]
monument; raised up; sepulcher
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms — Noun common · masculine singular absoluteHNcmsa
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
עֲצָרָה (atsarah) refers to an assembly, particularly in a sacred or festive context. It is derived from the root related to gathering and encompasses meanings such as solemn assembly and group. The term is used in contexts involving festivals or holidays, highlighting its significance in communal gatherings.
עֲצָרָה, עֲצֶ֫רֶת n.f. assembly
base
H6116 עֲצָרָה, עֲצֶ֫רֶת assembly
6116 `atsarah ats-aw-raw'
or matsereth {ats-eh'-reth}; from 6113; an assembly,
especially on a festival or holiday:--(solemn) assembly
(meeting).
see HEBREW for 06113
עֲצָרָה (a.tsa.rah) — assembly.
1) assembly, solemn assembly
1a) assembly (sacred or festive meeting)
1b) assemblage, company, group
N-fs — Noun common · feminine singular absoluteHNcfsa
a-sem'-bli (qahal; ekklesia): The common term for a meeting of the people called together by a crier. It has reference therefore to any gathering of the people called for any purpose whatsoever (Ex 12:6; Ps 22:16 the King James Version; Ps 89:7 the King James Version; Ac 19:32,41). The solemn assemblies of the Jews were their feasts or religious gatherings of any kind (Isa 1:13). The word paneguris, "a general festal assembly" (Heb 12:23), is transferred from the congregation of the people of Israel to the Christian church of which the congregation of Israel was a…