Isaiah 41:21 — Word Study
WLCקָרְב֥וּ רִֽיבְכֶ֖ם יֹאמַ֣ר יְהוָ֑ה הַגִּ֙ישׁוּ֙ עֲצֻמ֣וֹתֵיכֶ֔ם יֹאמַ֖ר מֶ֥לֶךְ יַעֲקֹֽב׃
BSAPresentqârab [bring near, produce] your caserîyb [strife, argument] saysʼâmar▸ the LORDYᵉhôvâh [Yehovah, the supreme God] Submitnâgash [bring forth, present] your argumentsʻatstsumâh△ [strong reasons, defense] saysʼâmar▸ the Kingmelek [ruler, sovereign] of JacobYaʻăqôb [Israel, the chosen people]
| Greek | English | Parsing |
|---|---|---|
| קָרְב֥וּ | bring near | Verb, Piel, imperative second person masculine plural |
| רִֽיבְכֶ֖ם | case your | Noun common masculine singular construct, suffix |
| יֹאמַ֣ר | he says | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| הַגִּ֙ישׁוּ֙ | bring near | Verb, Hiphil, imperative second person masculine plural |
| עֲצֻמ֣וֹתֵיכֶ֔ם | arguments your | Noun common feminine plural construct, suffix |
| יֹאמַ֖ר | he says | Verb, Qal, imperfect third person masculine singular |
| מֶ֥לֶךְ | [the] king of | Noun common, masculine singular construct |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Present your case,” says the LORD. “Submit your arguments,” says the King of Jacob. |
| KJV | Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob. |
| ASV | Produce your cause, saith Jehovah; bring forth your strong reasons, saith the King of Jacob. |
| YLT | Bring near your cause, saith Jehovah, Bring nigh your mighty ones, saith the king of Jacob. |
| WEB | Produce your cause,” says Yahweh. “Bring out your strong reasons!” says the King of Jacob. |
| BBE | Put forward your cause, says the Lord; let your strong argument come out, says the King of Jacob. |
The translations agree closely in wording and meaning, particularly regarding the commands to present cases and arguments.
The sentence consists of a main clause and two imperative phrases that serve as commands from the LORD, emphasizing His authority.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbקָרַב
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 41:21
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 Challenge to Idolsgenerated
Isaiah 41:21 presents a challenge from the LORD to the idols, inviting them to present their case and arguments. This verse emphasizes God's sovereignty and authority as the King of Jacob, calling for a demonstration of power and truth. The surrounding verses further develop this theme, contrasting the living God with lifeless idols, and inviting a response to God's challenge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 23:3–4 | If only I knew where to find Him, so that I could go to His seat. |
| 2 | Job 31:37 | I would give account of all my steps; I would approach Him like a prince.)— |
| 3 | Job 38:3 | Now brace yourself like a man; I will question you, and you shall inform Me. |
| 4 | Job 40:7–9 | “Now brace yourself like a man; I will question you, and you shall inform Me. |
| 5 | Micah 6:1–2 | Hear now what the LORD says: “Arise, plead your case before the mountains, and let the hills hear your voice. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — קָרְב֥וּ, ka.re.Vugenerated
The verb קָרַב (qarab) means to bring near or approach, often used in contexts of presenting something to God, such as offerings or arguments. It is in the Piel form, indicating an active imperative, which adds urgency to the command to present one's case.
This word implies a purposeful approach, as seen in other biblical contexts where individuals come near to God or to others for significant reasons, such as in worship or legal disputes.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses Present and Submit for the commands.
Sentence Structuregenerated
The finite verb יֹאמַ֣ר (yo.mar), he says, governs the entire verse, with two imperative phrases following it. The first command is to present the case, and the second is to submit arguments, both directed towards the audience.
The structure emphasizes the authority of the speaker, Yahweh, as the King of Jacob, and the imperative form creates a sense of urgency in the call to action.
Septuagint Backgroundgenerated
The Septuagint translates קָרַב as ἐγγίζει (engizō), meaning to draw near. This choice reflects a similar sense of approaching or presenting oneself, aligning with the Hebrew meaning.
The use of λέγει (legei) for יֹאמַ֣ר indicates a straightforward translation of the verb 'to say', maintaining the authoritative tone of the original text.
In plain words — the whole versegenerated
Isaiah 41:21 presents a challenge from the LORD to bring forth arguments and cases. He invites the audience to submit their reasons, asserting His authority as the King of Jacob. This verse emphasizes the need for accountability and the contrast between the living God and idols.
Frequently Asked Questionsgenerated
It means to bring forth your arguments or reasons in a way that acknowledges God's authority and invites His judgment.
God challenges the idols and their followers to demonstrate their power and truth, showcasing His sovereignty over all.
This title emphasizes God's relationship with Israel, highlighting His role as their ruler and protector.
It calls individuals to present their cases before God, emphasizing the importance of being accountable for one's beliefs and actions.
Reflection Questionsgenerated
- In what areas of my life do I need to present my case before God?
- How can I better understand the arguments I hold in my faith?
- What does it mean for God to be the King of my life?
- How can I encourage others to present their cases before God?
The early church on this verse — how the Fathers read it
Quotations from early Church Fathers illustrate the interpretation of this verse, emphasizing God's challenge to present cases and arguments.
Make your case, says the Lord: bring forth if you have anything to say, says the king Jacob. Let them come near and declare to us what has happened: declare the past events, and we will set our hearts and know their outcome;Early Church Fathers on Isaiah 41 →
To the expression “your judgment draws near,” Symmachus has given the following interpretation: “Present your case, the Lord has said;Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleProduce your cause, saith the Lord,.... The Lord having comforted his people under their afflictions and persecutions from their enemies in the first times of Christianity, returns to the controversy
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryProduce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleProduce your cause: the prophet having pleaded God’ s cause against the idolatrous Gentiles, whom he challenged to a dispute, , he now reneweth the challenge, and gives them liberty and invitation to speak whatsoever they can on the behalf of their idols. Bring forth your strong reasons, to prove the divinity of your idols.
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:21 Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob.Ver. 21. Produce your cause, saith the Lord.] He had dealt with the heathens, and convinced them; now have at their gods: and their best proofs are called for. Bring forth your strong reasons.] Heb., Your bony arguments, argumenta trabalia; but, alas! they had none such. Saith the king of Jacob.] Not the God of Jacob; for that was now the matter in question, whether he were God, or the heathen deities. And because they were silent, and to seek of such arguments, he helpeth them to a couple. τοζητουμενον.
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Produce your cause.—The scene of Isa 41:1 is reproduced. The worshippers of idols, as the prophet sees them in his vision hurrying hither and thither to consult their oracles, are challenged, on the ground not only of the great things God hath done, but of His knowledge of those things. The history of Herodotus supplies some striking illustrations. Crœus and the Cumœans, and the Phocæans, and the Athenians are all sending to Delphi, or consulting their seers, as to this startling apparition of a new conqueror. Your strong reasons.—Literally, bulwarks, or strongholds. So we speak of impregnable proofs.
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Bring forth your strong reasons - "Produce these your mighty powers"] "Let your idols come forward which you consider to be so very strong." Hieron. in loc. I prefer this to all other interpretations of this place; and to Jerome's own translation of it, which he adds immediately after, Afferte, si quid forte habetis. "Bring it forward, if haply ye have any thing." The false gods are called upon to come forth and appear in person; and to give evident demonstration of their foreknowledge and power by foretelling future events, and exerting their power in doing good or evil.
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges21–24. The argument of Isa 41:1-4 is resumed, but now the idols (Isaiah 41:23), not their worshippers, are addressed. Foreknowledge is the test of divinity. Can the idols produce any instance whatever of their power to predict, or indeed any proof of life and activity at all?
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleProduce your cause - This address is made to the same persons who are referred to in Isaiah 41:1 - the worshippers of idols; and the prophet here returns to the subject with reference to a further
Read Albert Barnes on Isaiah 41 →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
“Present your case,” says the LORD. “Submit your arguments,” says the King of Jacob.
Produce your cause,” says Yahweh. “Bring out your strong reasons!” says the King of Jacob.
“Present your case,” says the LORD. “Submit your arguments,” says the King of Jacob.
“Present your argument,” says the Lord. “Produce your evidence,” says Jacob’s king.
Tyndale line
Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Produce your cause, saith Jehovah; bring forth your strong reasons, saith the King of Jacob.
Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Produce your cause, saith the LORD; bring forth your strong reasons , saith the King of Jacob.
Stand to your cause, saith the Lord: bring forth your strong reasons, saith ye King of Iaakob.
Strictly literal
Produce your cause, saith Jehovah; bring forward your arguments, saith the King of Jacob.
Bring near your cause, saith Jehovah, Bring nigh your mighty ones, saith the king of Jacob.
Bring your cause near, says YHWH, || Bring your mighty ones near, says the King of Jacob.
Produce your cause, saith the Lord: bring forward your strong reasons, saith the King of Jacob.
“Present your case,” says Yahweh, “present your best arguments for your idols,” says the King of Jacob.
From the Latin
Bring your cause near, saith the Lord: bring hither, if you have any thing to allege, saith the King of Jacob.
Simplified
“Now you submit your case,” says the Lord. “Present your evidence,” says the King of Jacob.
Put forward your cause, says the Lord; let your strong argument come out, says the King of Jacob.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with the Dead Sea Scrolls also supporting the Hebrew text. The 1Qisaa scroll matches the MT word-for-word, while the 1Q8 scroll has some missing words but retains the essential structure.
קָרְב֥וּ רִֽיבְכֶ֖ם יֹאמַ֣ר יְהוָ֑ה הַגִּ֙ישׁוּ֙ עֲצֻמ֣וֹתֵיכֶ֔ם יֹאמַ֖ר מֶ֥לֶךְ יַעֲקֹֽב׃
9 of the 9 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.
קרבו ריב׳כמה יואמר יהוה הגישו עצמותי׳כמה יואמר מלך יעקוב
9 words on the leather.
קרבו ריב׳כם [יאמר] [יהוה] [הגישו] [עצמותי׳כם] [יאמר] [מלך] [יעקב]
2 words on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 41:21
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.
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
עַצֻמָה (ats.tsu.mah) is a feminine noun meaning 'defense' or 'argument,' derived from a related term. It conveys the idea of a strong bulwark or support. The word appears in Isaiah 41:21, where it is used in the context of a defense or strong argument.
[עַצֻמָה] n.f. defence;—pl. sf. Is 41:21
ref
H6110 [עַצֻמָה] defence
6110 `atstsumah ats-tsoo-maw'
feminine of 6099; a bulwark, i.e. (figuratively)
argument:--strong.
see HEBREW for 06099
עַצֻמָה (ats.tsu.mah) — defense.
defence, argument, strong
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel