Psalms 24:8 — Word Study
WLCמִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְ֭הוָה עִזּ֣וּז וְגִבּ֑וֹר יְ֝הוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה׃
BSAWhomîy [the one inquiring about the King's identity] is thiszeh Kingmelek [the ruler of glory] of Glorykâbôwd [great honor, splendor, or majesty] The LORDYᵉhôvâh [Yehovah, The covenant Name of God] strongʻizzûwz [having power, ability, or might] and mightygibbôwr [powerful, having collective strength] the LORDYᵉhôvâh [Yehovah, the supreme ruler] mightygibbôwr [strong, courageous, or valiant] in battlemilchâmâh [war, conflict, or combat]
| Greek | English | Parsing |
|---|---|---|
| מִ֥י | who? | Pronoun |
| זֶה֮ | [is] this | Particle |
| מֶ֤לֶךְ | [the] king of | Noun common, masculine singular construct |
| הַכָּ֫ב֥וֹד | glory | Particle, noun common masculine singular absolute |
| יְ֭הוָה | Yahweh | Noun proper |
| עִזּ֣וּז | strong | Adj |
| וְגִבּ֑וֹר | and mighty | Conjunction, noun common masculine singular absolute |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| גִּבּ֥וֹר | mighty of | Noun common, masculine singular construct |
| מִלְחָמָֽה׃ | battle | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle. |
| KJV | Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. |
| ASV | Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle. |
| YLT | Who [is] this — 'the king of glory?' Jehovah — strong and mighty, Jehovah, the mighty in battle. |
| WEB | Who is the King of glory? Yahweh strong and mighty, Yahweh mighty in battle. |
| BBE | Who is the King of glory? The Lord of strength and power, the Lord strong in war. |
Where they part company is יְהוָה — see How Translations Differ.
The sentence has one main clause followed by two predicates describing the LORD's might.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 24:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Majesty of the King of Glorygenerated
Psalm 24:8 is part of a psalm that describes the entrance of the King of Glory. The psalmist calls for the gates to be lifted so that this majestic King may enter. The verses surrounding this inquiry highlight the strength and might of the LORD, emphasizing His power in battle and His glorious nature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 45:3–6 | Strap your sword at your side, O mighty warrior; appear in your majesty and splendor. |
| 2 | Psalm 50:1 | The Mighty One, God the LORD, speaks and summons the earth from where the sun rises to where it sets. |
| 3 | Psalm 93:1 | The LORD reigns! He is robed in majesty; the LORD has clothed and armed Himself with strength. The world indeed is firmly established; it cannot be moved. |
| 4 | Isaiah 9:6 | For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
| 5 | Isaiah 19:24–25 | In that day Israel will join a three-party alliance with Egypt and Assyria—a blessing upon the earth. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — גִּבּוֹר, ve.gi.Borgenerated
The word גִּבּוֹר (gibbor) means strong or mighty, often used to describe a powerful warrior or champion. It is derived from a root that implies strength and valor, and it frequently appears in contexts relating to military might or heroic deeds.
In this verse, it emphasizes the LORD's strength and courage, portraying Him as a valiant figure in battle. The use of this term underscores the divine might of God, making it clear that He is not only a ruler but also a formidable presence in conflict.
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 main clause is governed by the subject מִ֥י, who?, which initiates the inquiry about the identity of the King of Glory. The structure follows with a predicate that identifies the King and describes His attributes.
The arrangement of the Hebrew words emphasizes the inquiry first, followed by the declaration of the LORD's might, showcasing the psalmist's focus on both the question and the answer regarding God's strength.
Septuagint Backgroundgenerated
The Septuagint translates גִּבּוֹר as δυνατός, which means strong or powerful. This choice aligns with the Hebrew meaning but also reflects a broader understanding of strength that could apply to both divine and human contexts.
This translation choice indicates a continuity in the understanding of God's might across the Hebrew and Greek traditions, reinforcing the idea of the LORD as a powerful warrior.
In plain words — the whole versegenerated
Psalm 24:8 asks, "Who is this King of Glory?" The answer declares that the LORD is strong and mighty, emphasizing His power in battle. This psalm invites reflection on God's majesty and strength, as He is portrayed as a powerful ruler.
Frequently Asked Questionsgenerated
Calling God the King of Glory emphasizes His supreme authority and the honor due to Him, highlighting His majestic nature.
The description of the LORD as mighty in battle illustrates His power over conflict and His ability to protect and deliver His people.
This verse connects to God's strength by portraying Him as a warrior king, reinforcing the belief that He is capable of overcoming any adversary.
The inquiry about the King of Glory serves to invite worship and recognition of God's greatness, prompting reflection on His nature and deeds.
Reflection Questionsgenerated
- How do I recognize God's strength in my own life?
- In what ways can I honor God as the King of Glory?
- What battles am I facing where I need to remember God's might?
- How can I share the message of God's glory with others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to discuss the nature of Christ as a spiritual warrior. Their quotations illustrate how they understood the might of the LORD in relation to spiritual battles.
Christ must be understood to be an exterminator of spiritual foes, who wields spiritual arms and fights in spiritual strife.… It is of such a war as this that the psalm may evidently have spoken: “The Lord is strong,Early Church Fathers on Psalms 24 →
Lord of Sabaoth is translated “Lord of powers.” And he is the captain of the powers of the Lord, whom also the divine powers salute as Lord of Sabaoth in Psalms 24,Early Church Fathers on Psalms 24 →
[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel,Early Church Fathers on Psalms 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 24:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho [is] this King of glory?.... Which question is put by the church, or particular believers; not through ignorance, as the daughters of Jerusalem, So 5:9; or the Pharisees, when Christ made his
Read John Gill on Psalms 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Who is this King of glory? The question is put in order to lend the people seriously to ask it, and so to ponder upon the true answer.
Read Robert Jamieson on Psalms 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis seems to be a prolepsis, or removal of an objection. You will say, What is the cause of this imperious call? and why or for whom must those gates be opened in so solemn and extraordinary a manner? The Lord strong and mighty: this contains an answer to the question; He is no ordinary person, no meaner and no other than Jehovah, who hath given so many proofs of his almightiness, who hath subdued all his enemies, and is now returned in triumph. Here is in this and the foregoing verse a sacred dialogue between several persons. And some suppose that the sacred musicians, which attended upon the service of the ark and tabernacle, and were doubtless employed in this solemnity, , were divided…
Read Matthew Poole on Psalms 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 24:8 Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle.Ver. 8. Who is this King of glory?] The gates are brought in as asking this question, saith R. David. This is the angels’ admiration at the coming in of Christ’ s humanity into heaven, saith Diodati. Rather, it is the question of the faithful concerning the person of their King, whom they hereby resist not: but for their further confirmation, desire to be better informed of him, and his never adored enough excellencies. The Lord strong] Jehovah the essentiator, the eternal God; the most mighty and puissant warrior; who, if he do but arise only, his enemies are scattered, and all that hate him fly…
Read John Trapp on Psalms 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Who . . .—But the claim is not unchallenged. The old heathen gates will not at once recognise the new-comer’s right of admission. The Lord strong and mighty.—But it is the right of conquest— “Jehovah, the strong, the mighty, Jehovah, mighty in battle.”
Read Charles John Ellicott on Psalms 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Who is this King of glory?] This is the answer of those who are within. Who is this glorious King, for whom ye demand entrance? To which they reply: - The Lord strong and mighty, the Lord mighty in battle.] It is Jehovah, who is come to set up his abode in his imperial city: He who has conquered his enemies, and brought salvation to Israel. To make the matter still more solemn, and give those without an opportunity of describing more particularly this glorious Personage, those within hesitate to obey the first summons: and then it is repeated, Psalms 24:9. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.] To which a more…
Read AdamClarke on Psalms 24 →CambridgeThe Cambridge Bible for Schools and Colleges8. Who is the King of glory? may be merely a rhetorical question; but it is far more poetical to suppose that the gates, or the warders, are represented as challenging the comer’s right to enter. The choir’s response recalls the opening words of the Song of Moses (Exodus 15:2-3), “Jah is my strength and song … Jehovah is a man of war:” while the title King reflects its closing words (Exodus 15:18); “Jehovah shall be King for ever and ever.” He is now proclaimed as the Victor, who comes as He had purposed, to take His kingdom.
Read Cambridge on Psalms 24 →Albert Barnes1798–1870Barnes' Notes on the BibleWho is this King of glory? - This is probably the response of a portion of the choir of singers. The answer is found in the other part of the verse.
Read Albert Barnes on Psalms 24 →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
Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle.
Who is the King of glory? Yahweh strong and mighty, Yahweh mighty in battle.
Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle.
Who is this majestic king? The Lord who is strong and mighty! The Lord who is mighty in battle!
Tyndale line
Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle.
Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle.
Who is this King of glory? the LORD strong and mighty, the LORD mighty in battle.
Who is this King of glorie? the Lord, strong and mightie, euen the Lord mightie in battell.
Strictly literal
Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle.
Who [is] this — 'the king of glory?' Jehovah — strong and mighty, Jehovah, the mighty in battle.
Who [is] this—“the King of Glory?” YHWH—strong and mighty, || YHWH, the mighty in battle.
Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.
Who is this King of glory? Yahweh, strong and mighty; Yahweh, mighty in battle.
From the Latin
The Lord is sweet and righteous: therefore he will give a law to sinners in the way.
Simplified
Who is this King of glory? The Lord, strong and powerful, mighty in battle.
Who is the King of glory? The Lord of strength and power, the Lord strong in war.
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 on the wording of Psalm 24:8, with all ten words matched in the Hebrew and Greek versions. This consistency highlights the shared understanding of the text's meaning across different traditions.
מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְ֭הוָה עִזּ֣וּז וְגִבּ֑וֹר יְ֝הוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה׃
10 of the 10 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 24:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
Part — PronounHPi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
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
עִזּוּז (izzuwz) means mighty or powerful, referring to strength or forcefulness. It can also denote an army in a collective sense. The word is derived from another Hebrew term, עָזוּז (azuz), which emphasizes its connotation of power.
עִזּוּז adj. mighty, powerful
base
H5808 עִזּוּז mighty, powerful
5808 `izzuwz iz-zooz'
from 5810; forcible; collectively and concretely, an
army:--power, strong.
see HEBREW for 05810
עִזּוּז (iz.zuz) — mighty.
powerful, mighty
Adj — AdjHAamsa
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Conj | Adj — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
N-fs — Noun common · feminine singular absoluteHNcfsa
See WAR.