Psalms 116:13 — Word Study
WLCכּוֹס־ יְשׁוּע֥וֹת אֶשָּׂ֑א וּבְשֵׁ֖ם יְהוָ֣ה אֶקְרָֽא׃
BSAI will liftnâsâʼ▸ [take, offer] the cupkôwç of salvationyᵉshûwʻâh [deliverance, victory] and callqârâʼ▸ [cry out, invoke] on the nameshêm [reputation, character] of the LORDYᵉhôvâh [Yehovah, the self-existent God]
| Greek | English | Parsing |
|---|---|---|
| כּוֹס־ | a cup of | Noun common, feminine singular construct |
| יְשׁוּע֥וֹת | salvation | Noun common, feminine plural absolute |
| אֶשָּׂ֑א | I will lift up | Verb, Qal, imperfect first person common singular |
| וּבְשֵׁ֖ם | and on [the] name of | Conjunction, preposition, noun common masculine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֶקְרָֽא׃ | I will call | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will lift the cup of salvation and call on the name of the LORD. |
| KJV | I will take the cup of salvation, and call upon the name of the LORD. |
| ASV | I will take the cup of salvation, And call upon the name of Jehovah. |
| YLT | The cup of salvation I lift up, And in the name of Jehovah I call. |
| WEB | I will take the cup of salvation, and call on Yahweh’s name. |
| BBE | I will take the cup of salvation, and give praise to the name of the Lord. |
The translations agree on the use of יְשׁוּע֥וֹת as salvation — see How Translations Differ.
The sentence has a main clause followed by a subordinate phrase detailing the invocation, emphasizing the speaker's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Psalms 116:13
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 Psalm of Thanksgivinggenerated
Psalm 116:13 captures a moment of gratitude where the psalmist reflects on the goodness of the LORD and vows to respond with praise. The surrounding verses emphasize a commitment to fulfill vows and recognize God's faithfulness, making this a heartfelt declaration of reliance on divine salvation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 116:17 | I will offer to You a sacrifice of thanksgiving and call on the name of the LORD. |
| 2 | Luke 22:17–18 | After taking the cup, He gave thanks and said, “Take this and divide it among yourselves. |
| 3 | 1 Corinthians 10:16–21 | Is not the cup of blessing that we bless a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? |
| 4 | 1 Corinthians 11:25–27 | In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” |
| 5 | Psalm 116:2 | Because He has inclined His ear to me, I will call on Him as long as I live. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְשׁוּע֥וֹת, ye.shu.'otgenerated
The word יְשׁוּעָה (yeshu'ah) means salvation and encompasses deliverance and victory. It is derived from a root that conveys the idea of saving or rescuing, often used in contexts of divine aid. The plural form here indicates a richness of salvation experiences, emphasizing both physical and spiritual aspects.
This term is often associated with moments of crisis where God intervenes, reflecting a deep reliance on His power to save. The psalmist's use of this word highlights the importance of acknowledging God's role in providing safety and deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses salvation for יְשׁוּע֥וֹת.
Sentence Structuregenerated
The finite verbs אֶשָּׂ֑א and אֶקְרָֽא govern the structure of the verse, indicating actions taken by the speaker. The first verb, meaning 'I will lift up', is followed by a noun phrase that serves as the object, while the second verb 'I will call' introduces a prepositional phrase that specifies the invocation.
This structure emphasizes the actions of lifting and calling, highlighting the speaker's active engagement in worship and recognition of God's name.
Septuagint Backgroundgenerated
In the Septuagint, יְשׁוּעָה is rendered as σωτηρίου (sōtēriou), which also means salvation. This choice aligns closely with the Hebrew meaning, reinforcing the concept of divine deliverance.
The use of ποτήριον for כּוֹס indicates a direct translation that maintains the imagery of a cup, linking the act of lifting it to the experience of salvation.
In plain words — the whole versegenerated
Psalm 116:13 expresses a commitment to lift the cup of salvation and call on the name of the LORD. This reflects a personal response to God's goodness, emphasizing the importance of recognizing and celebrating divine deliverance.
Frequently Asked Questionsgenerated
The 'cup of salvation' symbolizes the blessings and deliverance that come from God, representing a tangible acknowledgment of His saving grace.
Calling on the name of the LORD signifies invoking His presence and authority, recognizing His power to save and deliver in times of need.
This verse encapsulates the theme of gratitude and recognition of God's faithfulness, as the psalmist reflects on personal experiences of deliverance and vows to honor God.
The psalmist's response teaches us the importance of actively acknowledging God's blessings and expressing gratitude through worship and commitment.
Reflection Questionsgenerated
- In what ways have I experienced God's salvation in my life?
- How can I actively express my gratitude to God for His deliverance?
- What does it mean to me to call on the name of the LORD?
- How can I incorporate the act of lifting a 'cup of salvation' into my own spiritual practices?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing themes of gratitude and divine deliverance in their teachings.
But this man seeks what he may return unto the Lord, and finds not, save out of those things which the Lord Himself returns.Early Church Fathers on Psalms 116 →
So let us praise the Lord, brothers and sisters, because we are holding his trustworthy promises, though we have not yet received the things promised.Early Church Fathers on Psalms 116 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 116:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will take the cup of salvation,.... Or "salvations" (n); not the eucharistic cup, or the cup in the Lord's supper, which the apostle calls "the cup of blessing", 1 Corinthians 10:16; though some so
Read John Gill on Psalms 116 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will take the cup of salvation, and call upon the name of the LORD. I will take the cup of salvation, and call upon the name of the Lord - Hebrew, 'the cup of salvations;' the manifold and full salvation vouchsafed to me.
Read Robert Jamieson on Psalms 116 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will take the cup of salvation; I will offer the sacrifice of thanksgiving to God, as this phrase seems to be explained below, , where the latter clause of the verse is the same with that which here follows. The phrase is taken from the common practice of the Jews in their thank-offerings, in which a feast was made of the remainders of the sacrifices, and the offerers, together with the priests, did eat and drink before the Lord, and, amongst other rites, the master of the feast took a cup of wine into his hand, and solemnly blessed God for it, and for the mercy which was then acknowledged, and then gave it to all the guests, who drunk successively of it; see ,3; to which custom it is…
Read Matthew Poole on Psalms 116 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:13 I will take the cup of salvation, and call upon the name of the LORD.Ver. 13. I will take the cup of salvation] Calicem salutum, vel omnis salutis (Vatab. Trem.). As in the drink offerings, or as at the feast after the peace offerings. See 1 Chronicles 16:3. Wherein the feast maker was wont to take a festival great cup; and in lifting it up to declare the occasion of that feast; and then, in testimony of thankfulness, to drink thereof to the guests, that they in order might pledge him. This was called a cup of salvation, or a health cup, but not in the drunkard’ s sense. To this the apostle seemeth to allude, 1 Corinthians 10:17, when he calleth the sacramental cup the cup of…
Read John Trapp on Psalms 116 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) I will take.—Or, lift up.Cup of salvation.—The drink offering or oblation which accompanied festival celebrations (Numbers 29:19, &c). Others think of the Passover cup mentioned Matthew 26:27, when this psalm as part of the Hallel was sung. Others, again, take the figurative sense of cup—i.e., portion, lot, as in Psalms 16:5.
Read Charles John Ellicott on Psalms 116 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. I will take the cup of salvation] Literally, The cup of salvation, or deliverance, will I lift up. Alluding to the action in taking the cup of blessing among the Jews, which, when the person or master of the family lifted up, he said these words, "Blessed be the Lord, the Maker of the world, who has created the fruit of the vine!" But it may probably allude to the libation-offering, Numbers 28:7; for the three last verses seem to intimate that the psalmist was now at the temple, offering the meat-offering, drink-offering, and sacrifices to the Lord. Cup is often used by the Hebrews to denote plenty or abundance. So, the cup of trembling, an abundance of misery; the cup of…
Read AdamClarke on Psalms 116 →CambridgeThe Cambridge Bible for Schools and Colleges13. the cup of salvation] Lit. salvations; the cup to be drunk as a part of the sacrifice of thanksgiving (Psalms 116:14) for great and manifold deliverance. Cp. ‘the cup of blessing’ in the service of the Passover (Matthew 26:27). call upon] Rather, proclaim the name of Jehovah, acknowledging that to Him alone is my gratitude due.
Read Cambridge on Psalms 116 →Albert Barnes1798–1870Barnes' Notes on the BibleI will take the cup of salvation - Compare the notes at Psalms 11:6. The “cup of salvation” means the cup by which his sense of the greatness of the salvation might be expressed - the cup of thanksgiving.
Read Albert Barnes on Psalms 116 →The verse in English, compared — 16 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 will lift the cup of salvation and call on the name of the LORD.
I will take the cup of salvation, and call on Yahweh’s name.
I will lift the cup of salvation and call on the name of the LORD.
I will celebrate my deliverance, and call on the name of the Lord.
Tyndale line
I will take the cup of salvation, and call upon the name of the LORD.
I will take the cup of salvation, And call upon the name of Jehovah.
I will take the cup of salvation, and call upon the name of the LORD.
I will take the cup of salvation, and call upon the name of the LORD.
I will take the cup of saluation, and call vpon the Name of the Lord.
Strictly literal
I will take the cup of salvation, and call upon the name of Jehovah.
The cup of salvation I lift up, And in the name of Jehovah I call.
I lift up the cup of salvation, || And in the Name of YHWH I call.
The cup of salvation will I lift up, and on the name of the Lord will I call.
I will raise the cup of salvation, and call on the name of Yahweh.
Simplified
I will lift up the cup of salvation and worship the Lord.
I will take the cup of salvation, and give praise to the name of the Lord.
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 reads, "כּוֹס־ יְשׁוּע֥וֹת אֶשָּׂ֑א וּבְשֵׁ֖ם יְהוָ֣ה אֶקְרָֽא," which translates to "I will lift the cup of salvation and call on the name of the LORD." The Septuagint agrees with this verse, as all six words correspond directly to those in the Masoretic Text, although the Greek translation may present them in a different order and with its own grammatical structure. There are no significant differences in meaning between these texts for this verse, indicating a strong consistency among the ancient witnesses.
כּוֹס־ יְשׁוּע֥וֹת אֶשָּׂ֑א וּבְשֵׁ֖ם יְהוָ֣ה אֶקְרָֽא׃
6 of the 6 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.
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 Psalms 116:13
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.
כּוֹס (kos) primarily means 'cup,' referring to a container, but it also denotes a type of owl, considered unclean. The word seems to derive from a root meaning to hold together. The entries indicate a figurative use of 'cup' as a lot or potion, but there is no significant disagreement among the lexicons.
כּוֹס n.f. cup
base
כּוֹס n.[m.] a kind of owl
base
H3563a כּוֹס cup H3563b כּוֹס n. [m.] a kind of owl
3563 kowc koce
from an unused root meaning to hold together; a cup (as a
container), often figuratively, a lot (as if a potion); also
some unclean bird, probably an owl (perhaps from the cup-like
cavity of its eye):--cup, (small) owl. Compare 3599.
see HEBREW for 03599
כּוֹס (kos) — cup.
cup
כּוֹס (kos) — owl.
a kind of owl (an unclean bird)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
N-fp — Noun common · feminine plural absoluteHNcfpa
sal-va'-shun:
I. IN THE OLD TESTAMENT
1. General
2. Individualism
3. Faith
4. Moral Law
5. Sacrifices
6. Ritual Law
II. INTERMEDIATE LITERATURE
1. General
2. The Law
III. THE TEACHING OF CHRIST
1. The Baptist
2. Kingdom of God
3. Present and Future
4. Individualism
5. Moral Progress
6. Forgiveness
7. Person of Christ
8. Notes
IV. PAUL
1. General
2. Moral Progress
3. The Spirit
4. Mystical Union
5. Forgiveness
6. Atonement
7. Summary
8. Notes
V. THE REST OF THE NEW TESTAMENT: SUMMARY
1. John
2. Hebrews
3. Peter
4. Summary
LITERATURE
In English Versions of the Bible the words "salvation" "save," are not technical theological terms, but denote simply "deliverance," in almost any sense the latter word can have. In systematic theology, however, "salvation" denotes the whole process by which man is delivered from all that would prevent his attaining to the highest good that God has prepared for him. Or, by a transferred sense…
Salvation
This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, “the great salvation” (Heb. 2:3). (See REDEMPTION; REGENERATION.)
Means, strictly, deliverance; and so it is used of temporal deliverance, victory, in Ge 14:13 1Sa 14:45. But as the spiritual deliverance from sin and death, through the Redeemer, Mt 1:21, is a far greater salvation, so this word has come to be used mostly only in this moral and spiritual sense; and implies not only this deliverance, but also the consequences of it, namely, eternal life and happiness in the kingdom of out Lord, 2Co 7:10 Eph 1:13. It is most justly described as a "great salvation," Heb 2:3.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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).