Zechariah 1:14 — Word Study
WLCוַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י קְרָ֣א לֵאמֹ֔ר כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת קִנֵּ֧אתִי לִירוּשָׁלִַ֛ם וּלְצִיּ֖וֹן קִנְאָ֥ה גְדוֹלָֽה׃
BSAThen the angelmălʼâk [messenger of God, heavenly representative] who was speakingdâbar saidʼâmar▸ Proclaimqârâʼ [cry out, announce loudly] this wordʼâmar This is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [armies, heavenly forces] saysʼâmar■ I am verygâdôwl jealousqânâʼ■ [zealous, deeply concerned] for JerusalemYᵉrûwshâlaim [the city of peace, capital of Israel] and ZionTsîyôwn [the mountain of God]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלַ֗י | to me | Preposition, suffix |
| הַמַּלְאָךְ֙ | the angel | Particle, noun common masculine singular absolute |
| הַדֹּבֵ֣ר | who was speaking | Particle, verb qal participle (active) masculine singular |
| בִּ֔י | with me | Preposition, suffix |
| קְרָ֣א | proclaim | Verb, Qal, imperative second person masculine singular |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| כֹּ֥ה | thus | Adverb |
| אָמַ֖ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֑וֹת | of hosts | Noun common, feminine plural absolute |
| קִנֵּ֧אתִי | I am jealous | Verb, Piel, perfect first person common singular |
| לִירוּשָׁלִַ֛ם | for Jerusalem | Preposition, noun proper |
| וּלְצִיּ֖וֹן | and for Zion | Conjunction, preposition, noun proper |
| קִנְאָ֥ה | jealousy | Noun common, feminine singular absolute |
| גְדוֹלָֽה׃ | great | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the angel who was speaking with me said, “Proclaim this word: This is what the LORD of Hosts says: ‘I am very jealous for Jerusalem and Zion, |
| KJV | So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. |
| ASV | So the angel that talked with me said unto me, Cry thou, saying, Thus saith Jehovah of hosts: I am jealous for Jerusalem and for Zion with a great jealousy. |
| YLT | And the messenger who is speaking with me, saith unto me, 'Call, saying: Thus said Jehovah of Hosts: I have been zealous for Jerusalem, and for Zion [with] great zeal. |
| WEB | So the angel who talked with me said to me, “Proclaim, saying, ‘Yahweh of Armies says: “I am jealous for Jerusalem and for Zion with a great jealousy. |
| BBE | And the angel who was talking to me said to me, Let your voice be loud and say, These are the words of the Lord of armies: I am greatly moved about the fate of Jerusalem and of Zion. |
Where they part company is in the intensity of קִנֵּ֧אתִי — see How Translations Differ.
The structure revolves around the angel's proclamation, with a clear directive and the content of God's message following.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Zechariah 1:14
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 Concern for Jerusalemgenerated
Zechariah 1:14 captures a moment where an angel delivers a divine message to Zechariah, emphasizing God's passionate concern for Jerusalem and Zion. This declaration follows a series of comforting words from God, showing His intention to protect and restore His people. The surrounding verses highlight God's relationship with His chosen city and the nations around it, indicating His authority and care.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 1:9–13 | “What are these, my lord?” I asked. And the angel who was speaking with me replied, “I will show you what they are.” |
| 2 | Zechariah 2:3–4 | Then the angel who was speaking with me went out, and another angel came out to meet him |
| 3 | Zechariah 4:1 | Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep. |
| 4 | Zechariah 1:17 | Proclaim further that this is what the LORD of Hosts says: ‘My cities will again overflow with prosperity; the LORD will again comfort Zion and choose Jerusalem.’” |
| 5 | Isaiah 40:1–6 | “Comfort, comfort My people,” says your God. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — קִנֵּ֧אתִי, ki.Ne.tigenerated
The verb קָנָא (kana') means to be jealous or zealous. It conveys a strong emotional response, often related to a protective or passionate concern. In this context, it reflects God's fervent desire for the well-being of Jerusalem and Zion, indicating His commitment to His people.
The parsing as a perfect first person common singular shows that this feeling of jealousy is personal and active, emphasizing God's immediate involvement and concern for His city.
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 verb אָמַר, he says, governs the entire verse, with multiple phrases providing additional information. The structure emphasizes the angel's role as a messenger conveying God's direct words.
The sentence begins with the angel speaking, followed by a command to proclaim, and concludes with the content of God's message. This order highlights the urgency and importance of the proclamation.
Septuagint Backgroundgenerated
The Septuagint translates קִנֵּ֧אתִי as ἐζήλωκα, which carries a similar meaning of jealousy or zeal. This choice reflects a consistent understanding of God's passionate concern in both the Hebrew and Greek texts.
The use of κύριος for יְהוָ֣ה in the Septuagint emphasizes the authority of God in delivering this message, aligning with the original Hebrew's intent.
In plain words — the whole versegenerated
Zechariah 1:14 shows an angel speaking to Zechariah, instructing him to proclaim God's message about His jealousy for Jerusalem and Zion. This reflects God's deep concern for His people and His intent to protect them.
Frequently Asked Questionsgenerated
God's jealousy for Jerusalem signifies His passionate commitment to His people and His desire for their well-being and protection.
The angel acts as a messenger of God, conveying His words to Zechariah to reassure him of God's love and concern for His city.
God's jealousy is rooted in His love and desire for His people's faithfulness, while human jealousy often stems from insecurity or rivalry.
Zion represents not only a physical location but also symbolizes God's presence and His covenant relationship with His people.
Reflection Questionsgenerated
- In what ways can I recognize God's jealousy for me in my life?
- How can I respond to God's passionate concern for His people?
- What does it mean for me to proclaim God's messages in my community?
- How does understanding God's jealousy change my perspective on His love?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the angel's message about God's jealousy for Jerusalem and Zion, emphasizing God's passionate concern for His people.
And the angel who spoke in me said to me: Cry out, saying: Thus says the Lord of hosts: I am jealous for Jerusalem and Zion with great jealousy, and with great anger I am angry (alternate: I will be angry) with the prosperous nations,Early Church Fathers on Zechariah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the angel that communed with me,.... Having an order from the other Angel, or the Lord of hosts: said unto me, Cry thou; proclaim, publish, declare in the hearing of the people, for their comfort and encouragement.
Read John Gill on Zechariah 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
Read Robert Jamieson on Zechariah 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo, i.e. when the Father had heard the Son and answered him; this is spoken to our apprehension, and so must be understood. The angel of the covenant, the Lord Christ. That communed with me: see . Cry thou; now publish what thou hearest, preach by commission from me, and assure my poor captive, impoverished church, that God, my God and her God, will do good for her. Saying, Thus saith the Lord of hosts; publish what God, Lord of hosts, and Father of his people, promised to do for them. I am jealous; I have been jealous against, but now am jealous for Jerusalem; my love is now heightened to a very high degree of compassion for my people, and of indignation against her enemies and oppressors.…
Read Matthew Poole on Zechariah 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 1:14 So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.Ver. 14. So the angel that communed with me] See the note on Zechariah 1:10. Cry thou, saying] q.d. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem, speak ye to her heart and cry unto her, saying, that her appointed time is accomplished, that her iniquity is pardoned, and so the quarrel is ended; for she hath received of the Lord’ s hands double for her sins. Nothing so much as I have deserved, saith she, Ezra 9:13; twice so much as she hath deserved, saith he. O sweet contradiction!…
Read John Trapp on Zechariah 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) That communed with me.—The Hebrew words are the same as those rendered elsewhere, “that spake with me.” I am jealous.—The verb is in the perfect, like “I am returned” (Zechariah 1:16), and denotes that the Lord had already shown His jealous love for Israel in bringing them out of captivity, and that He would continue to do so in completing the restoration of Jerusalem. “The hour of darkest desolation to the Church, and of haughtiest triumph to her enemies, is often the very hour when God begins His work of judgment on the one, and returning mercy on the other” (Moore).
Read Charles John Ellicott on Zechariah 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I am jealous for Jerusalem] I have for them a strong affection; and indignation against their enemies.
Read AdamClarke on Zechariah 1 →
CambridgeThe Cambridge Bible for Schools and Colleges14. I am jealous] “I have been, not now only, but in time past even when I did not shew it, and am jealous, with the tender love which allows not what it loves to be injured.” Pusey. Comp. chap. Zechariah 8:2.
Read Cambridge on Zechariah 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleCry thou - The vision was not for the prophet alone. What he saw and heard, that he was to proclaim to others.
Read Albert Barnes on Zechariah 1 →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
Then the angel who was speaking with me said, “Proclaim this word: This is what the LORD of Hosts says: ‘I am very jealous for Jerusalem and Zion,
So the angel who talked with me said to me, “Proclaim, saying, ‘Yahweh of Armies says: “I am jealous for Jerusalem and for Zion with a great jealousy.
Then the angel who was speaking with me said, “Proclaim this word: This is what the LORD of Hosts says: ‘I am very jealous for Jerusalem and Zion,
Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved for Jerusalem and for Zion.
Tyndale line
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
So the angel that talked with me said unto me, Cry thou, saying, Thus saith Jehovah of hosts: I am jealous for Jerusalem and for Zion with a great jealousy.
So the angel that talked with me said unto me, Cry thou, saying, Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy.
So the angel that communed with me said to me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
So the Angel that communed with me, said vnto me, Crie thou, and speake, Thus saith the Lord of hostes, I am ielous ouer Ierusalem and Zion with a great zeale,
Strictly literal
And the angel that talked with me said unto me, Cry, saying, Thus saith Jehovah of hosts: I am jealous for Jerusalem and for Zion with a great jealousy,
And the messenger who is speaking with me, saith unto me, 'Call, saying: Thus said Jehovah of Hosts: I have been zealous for Jerusalem, and for Zion [with] great zeal.
And the messenger who is speaking with me, says to me, “Call, saying, Thus said YHWH of Hosts: I have been zealous for Jerusalem, || And for Zion [with] great zeal.
And the angel that spoke with me said unto me, Proclaim thou, saying, Thus hath said the Lord of hosts, I am jealous for Jerusalem and for Zion with a great jealousy.
So the angel who had talked with me said to me, “Call out and say, 'Yahweh of hosts says this: I have been jealous for Jerusalem and for Zion with a great passion!
From the Latin
And the angel that spoke in me, said to me: Cry thou, saying: Thus saith the Lord of hosts: I am zealous for Jerusalem, and Sion with a great zeal.
Simplified
Then the angel I was talking with told me, “This is what you are to announce. The Lord Almighty says this: I am jealously protective of Jerusalem and Mount Zion,
And the angel who was talking to me said to me, Let your voice be loud and say, These are the words of the Lord of armies: I am greatly moved about the fate of Jerusalem and of Zion.
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 this verse, with all 16 words matched. The Dead Sea Scrolls show one word on the leather, with the rest supplied by an editor, indicating that the core message remains intact across these texts.
וַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י קְרָ֣א לֵאמֹ֔ר כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת קִנֵּ֧אתִי לִירוּשָׁלִַ֛ם וּלְצִיּ֖וֹן קִנְאָ֥ה גְדוֹלָֽה׃
16 of the 16 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.
[ויאמר] [אל׳י] [המלאך] [הדבר] [ב׳י] [קרא] [לאמר] [כה] [אמר] [יהוה] צבאות [קנאתי] [לירושלם] [ולציון] [קנאה] [גדולה]
1 word on the leather — 15 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 Zechariah 1:14
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
I. DEFINITION AND SCRIPTURE TERMS
II. ANGELS IN OLD TESTAMENT
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
III. ANGELS IN NEW TESTAMENT
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
IV. DEVELOPMENT OF THE DOCTRINE
V. THE REALITY OF ANGELS
LITERATURE
I. Definition and Scripture Terms.
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1Ki 19:2; Lu 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers…
Angel
A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17;
The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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 צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.
[קָנָא] vb. denom.
Pi. be jealous, zealous
be jealous of
be envious of
be zealous for
excite to jealous anger
Hiph. provoke to jealous anger
base
H7065 קָנָא vb. denom. Pi. be jealous, zealous
7065 qana' kaw-naw'
a primitive root; to be (causatively, make) zealous, i.e. (in
a bad sense) jealous or envious:--(be) envy(-ious), be (move
to, provoke to) jealous(-y), X very, (be) zeal(-ous).
קָנָא (qa.na) — be jealous.
1) to envy, be jealous, be envious, be zealous
1a) (Piel)
1a1) to be jealous of
1a2) to be envious of
1a3) to be zealous for
1a4) to excite to jealous anger
1b) (Hiphil) to provoke to jealous anger, cause jealousy
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Prep | N-proper — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
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)
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/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
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAafsa
