Isaiah 41:24 — Word Study
WLCהֵן־ אַתֶּ֣ם מֵאַ֔יִן וּפָעָלְכֶ֖ם מֵאָ֑פַע תּוֹעֵבָ֖ה יִבְחַ֥ר בָּכֶֽם׃
BSABeholdhên [look, take notice] youʼattâh are nothingʼayin [of no value, worthless] and your workpôʻal [deeds, actions] is of no valueʼêphaʻ△ [without significance, meaningless] Anyone who choosesbâchar▸ [selects, prefers] is detestabletôwʻêbah [an abomination, disgusting]
| Greek | English | Parsing |
|---|---|---|
| הֵן־ | here! | Particle |
| אַתֶּ֣ם | you | Pronoun |
| מֵאַ֔יִן | [are] from nothing | Preposition, noun common masculine singular absolute |
| וּפָעָלְכֶ֖ם | and work your | Conjunction, noun common masculine singular construct, suffix |
| מֵאָ֑פַע | [is] from something worthless | Preposition, noun common masculine singular absolute |
| תּוֹעֵבָ֖ה | [is] an abomination | Noun common, feminine singular absolute |
| יִבְחַ֥ר | [one who] he chooses | Verb, Qal, imperfect third person masculine singular |
| בָּכֶֽם׃ | you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, you are nothing and your work is of no value. Anyone who chooses you is detestable. |
| KJV | Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. |
| ASV | Behold, ye are of nothing, and your work is of nought; an abomination is he that chooseth you. |
| YLT | Lo, ye [are] of nothing, and your work of nought, An abomination — it fixeth on you. |
| WEB | Behold, you are nothing, and your work is nothing. He who chooses you is an abomination. |
| BBE | But you are nothing, and your work is of no value: foolish is he who takes you for his gods. |
Where they part company is in the rendering of תּוֹעֵבָ֖ה — see How Translations Differ.
The verse has a main clause followed by two subordinate clauses that build on the initial claim about worthlessness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbבָּחַר
The sentence as the grammar sees it Open the tree ›
1 of 8 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 41:24
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 41:24 presents a stark contrast between the living God and the lifeless idols of the nations. God challenges the idols, asserting their worthlessness and the futility of choosing them. This verse is part of a larger discourse where God demonstrates His sovereignty and the impotence of false gods, as seen in the surrounding verses, particularly Isaiah 41:23 and Isaiah 41:25.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:29 | See, they are all a delusion; their works amount to nothing; their images are as empty as the wind. |
| 2 | Isaiah 44:9–10 | All makers of idols are nothing, and the things they treasure are worthless. Their witnesses fail to see or comprehend, so they are put to shame. |
| 3 | Psalm 115:8 | Those who make them become like them, as do all who trust in them. |
| 4 | Jeremiah 10:8–14 | But they are altogether senseless and foolish, instructed by worthless idols made of wood! |
| 5 | Jeremiah 51:17–18 | Every man is senseless and devoid of knowledge; every goldsmith is put to shame by his idols. For his molten images are a fraud, and there is no breath in them. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אַיִן, me.'A.yingenerated
The word אַיִן (ayin) means 'nothing' and emphasizes the absence of value or existence. It is used to indicate something that lacks substance or significance, often in contexts that highlight God's power over creation.
In this verse, it underscores the idea that the idols are not just worthless; they are completely non-existent in terms of true value. The parsing as a noun emphasizes its role as a subject of discussion regarding worthlessness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses nothing and of no value to convey the meaning of אַיִן and אֶפַע respectively.
Sentence Structuregenerated
The verse consists of one main clause with a subject and a predicate: אַתֶּם (you) as the subject and תּוֹעֵבָ֖ה (abomination) as the predicate. The verb יִבְחַ֥ר (he chooses) governs the action.
The structure emphasizes the direct address to the audience, making it clear that the statement is a proclamation about their worthlessness and the consequences of choosing them.
Septuagint Backgroundgenerated
The Septuagint translates אַיִן as ὑμεῖς (you), which indicates a shift in focus from the concept of nothingness to the direct address of the people. This choice reflects an interpretation that emphasizes the relationship between the speaker and the audience.
The translation of תּוֹעֵבָ֖ה as βδέλυγμα (abomination) aligns closely with the Hebrew meaning, maintaining the moral weight of the term.
In plain words — the whole versegenerated
Isaiah 41:24 tells us that idols are nothing and their works have no value. Anyone who chooses them is seen as detestable. This verse emphasizes God's power and the futility of trusting in false gods.
Frequently Asked Questionsgenerated
It means that idols have no real existence or value, and they cannot provide help or guidance.
Choosing idols is seen as rejecting the true God and embracing something morally and spiritually corrupt.
It reinforces God's challenge to the idols and emphasizes His sovereignty over all creation.
We are reminded to place our trust in God alone, rather than in anything that lacks true value.
Reflection Questionsgenerated
- In what ways do I see people placing value on things that are ultimately worthless?
- How can I ensure that my choices reflect trust in God rather than in false idols?
- What does this verse teach me about the nature of true worth?
- How can I help others recognize the futility of relying on things that are not of God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, ye are of nothing,.... Not as to the matter of them, for they were made of gold, silver, brass, c.
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. Ye are of nothing - (note, Isaiah 40:17.) And your work of nought.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe are of nothing; you lately were nothing, without any being at all, and now you have nothing at all of divinity or virtue in you. Your work; either, 1. Passively, your workmanship, all the cost and art which is laid out upon you. Or, 2. Actively, all that you can do. Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions. He that chooseth you; he that chooseth you for his gods, is most abominable for his folly as well as his wickedness.
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:24 Behold, ye [are] of nothing, and your work of nought: an abomination [is he that] chooseth you.Ver. 24. Behold, ye are of nothing.] Hence Paul took that assertion of his; "we know that an idol is nothing in the world." For the matter of it, it is true, wood is wood, and stone is stone; but the relation and signification which is fastened thereunto, is nothing at all: all the being of an idol is nothing but the idolater’ s imagination. And your work of nought.] Or, Of the basilisk or viper; it will do you to death. An abomination is he that curseth you.] Papists, therefore, must needs be abominable idolaters. Dr Rainolds’ s work, De Idololatria Romana, is yet unanswered. Weston…
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Behold, ye are of nothing.—This is the summing up of the prophet, speaking as in the Judge’s name. The idol was “nothing in the world” (1 Corinthians 8:4). The demonic view of the gods of the heathen does not appear, as in St. Paul’s argument (1 Corinthians 10:20), side by side with that of their nothingness.
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Your work of naught - "Your operation is less than naught"] For מאפע meepha, read מאפס meephes; so the Chaldee and Vulgate. A manifest error of the text; compare Isaiah 40:17. The rabbins acknowledge no such error, but say that the former word signifies the same with the latter, by a change of the two letters ס samech and ע ain. - Sal. ben Melec in loc.
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges24. The silence of the idols settles the controversy. of nothing … of nought] See on ch. Isaiah 40:17. The word ’épha‘ here is probably a copyist’s error for ’épheṣ ?. he that chooseth you]—your worshipper.
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, ye are of nothing - Margin, ‘Worse than nothing.’ This refers to idols; and the idea is, that they were utterly vain and powerless; they were as unable to render aid to their worshippers as
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
Behold, you are nothing and your work is of no value. Anyone who chooses you is detestable.
Behold, you are nothing, and your work is nothing. He who chooses you is an abomination.
Behold, you are nothing and your work is of no value. Anyone who chooses you is detestable.
Look, you are nothing, and your accomplishments are nonexistent; the one who chooses to worship you is disgusting.
Tyndale line
Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.
Behold, ye are of nothing, and your work is of nought; an abomination is he that chooseth you.
Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.
Behold, ye are of nothing, and your work of naught: an abomination is he that chooseth you.
Beholde, ye are of no value, and your making is of naught: man hath chosen an abomination by them.
Strictly literal
Behold, ye are less than nothing, and your work is of nought; an abomination is he that chooseth you. ...
Lo, ye [are] of nothing, and your work of nought, An abomination — it fixeth on you.
Behold, you [are] of nothing, and your work of nothing, || An abomination—it fixes on you.
Behold, ye are less than nothing, and your work less than a breath: [he that is] an abomination [alone] chooseth you.
See, you idols are nothing and your deeds are nothing; the one who chooses you is detestable.
From the Latin
Behold, you are of nothing, and your work of that which hath no being: he that hath chosen you is an abomination.
Simplified
But look at you! You're nothing, and you can't do anything! Anyone who chooses you is disgusting!
But you are nothing, and your work is of no value: foolish is he who takes you for his gods.
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 is supported by the Septuagint, which matches all eight words of the verse. The Dead Sea Scrolls provide partial evidence, with some words intact and others restored by editors, indicating a consistent understanding of the text across these witnesses.
הֵן־ אַתֶּ֣ם מֵאַ֔יִן וּפָעָלְכֶ֖ם מֵאָ֑פַע תּוֹעֵבָ֖ה יִבְחַ֥ר בָּכֶֽם׃
8 of the 8 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.
[הן] [אתם] [מאין] [ופעל׳כם] [מאפס] [תועבה] [יבחר] ב׳כם
1 word on the leather — 7 supplied entire by an editor.
הנה אתמה מאין ופועל׳כמה תועבה יבחר ב׳כמה
7 words of the verse are on this fragment. The rest of the verse is not on it.
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 41:24
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular absoluteHR/Ncmsa
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
פֹּ֫עַל (po'al) refers to an act or work, encompassing meanings like deed, thing done, and wages of work. It is noted as poetic and late in usage. The word is built from the root associated with action, and it can also imply acquisition, particularly of treasures.
פֹּ֫עַל 37 n.m. doing, deed, work (poet. and late)
deed, thing done
work, thing made
wages of work
acquisition of treasures
base
H6467 פֹּ֫עַל doing, deed, work (poet. and late)
6467 po`al po'-al
from 6466; an act or work (concretely):--act, deed, do,
getting, maker, work.
see HEBREW for 06466
פֹּ֫עַל (po.al) — work.
1) work, deed, doing
1a) deed, thing done
1b) work, thing made
1c) wages of work
1d) acquisition (of treasure)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2mp
אֶ֫פַע (epha`) is derived from an unused root likely meaning to breathe, and it signifies something worthless or of no value. The entries suggest it is associated with the concept of 'nothing.' The only verse reference provided is Isaiah 41:24, where it appears in a context that emphasizes worthlessness.
[אֶ֫פַע] מֵאָ֑פַע Is 41:24 txt. err. for מֵאָ֑פֶס v. אפס
ref
H659 [אֶ֫פַע] מֵאָ֑פַע txt. err. for מֵאָ֑פֶס v. אפס
659 'epha` eh'-fah
from an unused root probably meaning to breathe; properly, a
breath, i.e. nothing:--of nought.
אֶ֫פַע (e.pah) — worthless.
worthless, of nought
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
N-fs — Noun common · feminine singular absoluteHNcfsa
a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Ge 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.
The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the…
Abomination
This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).
(2.) Every shepherd was “an abomination” unto the Egyptians (Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless…
A term applied in Scripture to objects of great detestation. Idols and their worship were so named, because they robbed God of his honor, while the rites themselves were impure and cruel, De 7:25,26 12:31. The term was used respecting the Hebrews in Egypt, Ge 43:32 Ex 8:26, either because they ate and sacrificed animals held sacred by the Egyptians, or because they did not observe those ceremonies in eating which made a part of the religion of Egypt; and in Ge 46:34, because they were "wandering shepherds," a race of whom had grievously oppressed Egypt.
→ Things that are, to God
Idolatry De 7:25; 27:15; 32:16
Unjust weights and measures De 25:13-16; Pr 11:1; 20:1,23
Incest Le 18:6-18
Lying with a woman in her menses Le 18:18,20
Adultery Le 18:20
Sodomy Le 18:22,23
Offering seed to Molech Le 18:21
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp