Isaiah 43:22 — Word Study
WLCוְלֹא־ אֹתִ֥י קָרָ֖אתָ יַֽעֲקֹ֑ב כִּֽי־ יָגַ֥עְתָּ בִּ֖י יִשְׂרָאֵֽל׃
BSABut you have notlôʼ [never] calledqârâʼ■ on Meʼêth [invoked my name, sought my help] O JacobYaʻăqôb [descendant of the patriarch] becausekîy you have grown wearyyâgaʻ■ [become, been, exhausted, tired] O IsraelYisrâʼêl [God's chosen people, symbolic name of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וְלֹא־ | and not | Conjunction, particle |
| אֹתִ֥י | the object marker me | Particle, suffix |
| קָרָ֖אתָ | you have called on | Verb, Qal, perfect second person masculine singular |
| יַֽעֲקֹ֑ב | O Jacob | Noun proper masculine |
| כִּֽי־ | for | Particle |
| יָגַ֥עְתָּ | you have grown weary | Verb, Qal, perfect second person masculine singular |
| בִּ֖י | with me | Preposition, suffix |
| יִשְׂרָאֵֽל׃ | O Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you have not called on Me, O Jacob, because you have grown weary of Me, O Israel. |
| KJV | ¶ But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. |
| ASV | Yet thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. |
| YLT | And Me thou hast not called, O Jacob, For thou hast been wearied of me, O Israel, |
| WEB | Yet you have not called on me, Jacob; but you have been weary of me, Israel. |
| BBE | But you have made no prayer to me, O Jacob: and you have given no thought to me, O Israel. |
Where they part company is קָרָ֖אתָ — see How Translations Differ.
The sentence consists of a main clause followed by a causal clause, indicating the reason for Jacob's lack of calling on God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 — Isaiah 43:22
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 Complaint Against Israelgenerated
Isaiah 43:22 reveals God's disappointment in Jacob for not calling upon Him. This verse is part of a larger passage where God reminds Israel of their obligations and His expectations. Following this, God contrasts their lack of offerings and honor with His unburdening of them, as seen in verses 23-24. This context highlights God's desire for a genuine relationship with His people, who have grown weary in their commitment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 64:7 | No one calls on Your name or strives to take hold of You. For You have hidden Your face from us and delivered us into the hand of our iniquity. |
| 2 | Psalm 14:4 | Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon the LORD. |
| 3 | Psalm 79:6 | Pour out Your wrath on the nations that do not acknowledge You, on the kingdoms that refuse to call on Your name, |
| 4 | Jeremiah 10:25 | Pour out Your wrath on the nations that do not acknowledge You, and on the families that do not call on Your name. For they have devoured Jacob; they have consumed him and finished him off; they have devastated his homeland. |
| 5 | Daniel 9:13 | Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favor of the LORD our God by turning from our iniquities and giving attention to Your truth. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יָגַ֥עְתָּ, ya.Ga'.tagenerated
The verb יָגַעְתָּ (ya.Ga'.ta) is a perfect second person masculine singular form of the root yaga', which means to toil or grow weary. It conveys a sense of exhaustion that comes from effort or labor, indicating that Israel has become tired in their relationship with God.
In this verse, it implies that Israel's weariness is not just physical but spiritual, reflecting a disengagement from their covenant with God. The use of the perfect tense suggests a completed action, indicating that this weariness has reached a significant point.
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 finite verbs קָרָ֖אתָ (you have called on) and יָגַ֥עְתָּ (you have grown weary) govern the main clauses of the verse. The structure emphasizes the actions of Jacob and Israel in relation to God.
The order of the clauses places the emphasis on the lack of calling upon God before addressing the weariness, suggesting a cause-and-effect relationship between the two.
Septuagint Backgroundgenerated
The Septuagint translates יָגַ֥עְתָּ as κοπιᾶσαί (to toil), which aligns closely with the Hebrew meaning of weariness. This choice indicates a focus on the effort that has led to fatigue, emphasizing Israel's struggle in their relationship with God.
For קָרָ֖אתָ, the Septuagint uses ἐκάλεσά (you have called), which maintains the directness of the Hebrew call to God, reinforcing the expectation of Israel to seek Him.
In plain words — the whole versegenerated
Isaiah 43:22 shows God expressing disappointment that Jacob has not called on Him. God notes that Israel has grown weary of Him, indicating a lack of engagement in their relationship. This verse highlights the expectation that God's people should seek Him and remain devoted.
Frequently Asked Questionsgenerated
It means that Jacob, representing Israel, has not sought God's help or invoked His name, indicating a distance in their relationship.
God points out that Israel has become tired of their relationship with Him, suggesting a disengagement from their spiritual responsibilities.
This verse follows God's declaration of forming a people for Himself, contrasting their lack of devotion with His expectations for praise and offerings.
We learn the importance of actively seeking God and maintaining a vibrant relationship, rather than allowing weariness or disengagement to set in.
Reflection Questionsgenerated
- In what areas of my life might I be growing weary in my relationship with God?
- How can I actively seek God in my daily life?
- What steps can I take to ensure I am not neglecting my spiritual responsibilities?
- How does understanding God's disappointment help me in my own faith journey?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss Israel's obligations to God and the consequences of neglecting their spiritual duties.
For there was no mention at all of such things required from you in the laws of the new covenant that I established through my servant whom I chose. But you did not offer these things to me.Early Church Fathers on Isaiah 43 →
You did not call upon me, Jacob: you did not labor for me, Israel. You did not offer me the ram of your burnt offering, and you did not glorify me with your sacrifices.Early Church Fathers on Isaiah 43 →
In the section we examined and read previously, he delivered a prophecy of the covenant in Christ and the graces bestowed by him,Early Church Fathers on Isaiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou hast not called upon me, O Jacob,.... The Jews, though they were the posterity of Jacob, a praying person, yet did not tread in his steps, but were more like the Heathens that called not on
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. But thou hast not called upon me, O Jacob.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut; or, for, as this conjunction is oft used. So this may be added as a reason why God called the Gentiles to be his people, because the Jews forsook him. Thou hast not called upon me; thou hast grossly neglected or very slightly performed the duties of my worship. Thou hast been weary of me; thou hast not esteemed my service to be a privilege, as in truth it is, but as a burden and bondage. Compare .
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:22 But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.Ver. 22. But thou hast not called upon me, O Jacob.] During the captivity they prayed not to any purpose, as Daniel also acknowledgeth: "All this evil is come upon us, yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth." Nevertheless, of his free grace, God brought them back again. But thou hast been weary of me, O Israel.] Accounting my service a burden, and not a benefit. See on Malachi 1:13.
Read John Trapp on Isaiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) But thou hast not called upon me.—The startling abruptness of the complaint has led many critics to question the genuineness of these verses (22-24). Their insertion, however, by a later writer would be at least as hard to understand as their having come from the hand of the same writer as the glowing picture that precedes them. May we not find the solution of the problem in the fact that Isaiah’s experience taught him that there would be in the future, as in the past, a dark as well as a bright side to the picture? that the mercies shown to the exiles would not be according to their merits, but to God’s great goodness? The worship of the restored exiles would be as that of the people…
Read Charles John Ellicott on Isaiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. But thou hast not called upon me] The connexion is: But thou, Israel, whom I have chosen, whom I have formed for myself to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The emphasis of this and the following parts of the sentence, on which the sense depends, is laid on the words ME, on MY ACCOUNT, c. The Jews were diligent in performing the external services of religion in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith; and their oblations were made more frequently to their idols than to the God of their fathers.…
Read AdamClarke on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges22–28. Jehovah effects this deliverance for His own sake, not in return for any service He has received at the hands of Israel. The argument of the section is difficult to follow, especially in the part which speaks of sacrifice. Two questions present themselves: (a) does Jehovah upbraid His people with their neglect of ritual, or does He assert His own indifference to it? and (b), is the reference to the whole course of Israel’s history or merely to the period of the Exile? The answer to (b) seems determined by the consideration that if understood of the history as a whole the statement is inconsistent with fact. Although the prophet undoubtedly takes a dark view of Israel’s past religious…
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou hast not called upon me - The design of this and the following verses, is to show them that they were indebted to the divine mercy alone for their deliverance from bondage.
Read Albert Barnes on Isaiah 43 →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
But you have not called on Me, O Jacob, because you have grown weary of Me, O Israel.
Yet you have not called on me, Jacob; but you have been weary of me, Israel.
But you have not called on Me, O Jacob, because you have grown weary of Me, O Israel.
“But you did not call for me, O Jacob; you did not long for me, O Israel.
Tyndale line
¶ But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
Yet thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
Yet thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
And thou hast not called vpon mee, O Iaakob, but thou hast wearied me, O Israel.
Strictly literal
— But thou hast not called upon me, Jacob; for thou hast been weary of me, O Israel:
And Me thou hast not called, O Jacob, For thou hast been wearied of me, O Israel,
And you have not called Me, O Jacob, || For you have been wearied of Me, O Israel,
But on me hast thou not called, O Jacob; for thou art become weary of me, O Israel.
But you have not called on me, Jacob; you have become tired of me, Israel.
From the Latin
But thou hast not called upon me, O Jacob, neither hast thou laboured about me, O Israel.
Simplified
But you haven't called on me for help, Jacob. You've grown tired of me, Israel.
But you have made no prayer to me, O Jacob: and you have given no thought to me, O Israel.
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 (MT) of Isaiah 43:22 reads, "וְלֹא־ אֹתִ֥י קָרָ֖אתָ יַֽעֲקֹ֑ב כִּֽי־ יָגַ֥עְתָּ בִּ֖י יִשְׂרָאֵֽל׃" The Septuagint (LXX) agrees with the MT in meaning, although it presents the text in a different word order. The Dead Sea Scrolls (1Qisaa) also align closely with the MT, reading, "ולוא אות׳י קראתה יעקוב כיא יגעתה ב׳יא ישראל," which shows minimal variation. However, the other Dead Sea Scrolls (1Q8 and 4Q61) contain only partial text, with significant portions supplied by an editor, indicating that while they aim to reflect the MT, they do not preserve the complete original wording as found in the MT or 1Qisaa.
וְלֹא־ אֹתִ֥י קָרָ֖אתָ יַֽעֲקֹ֑ב כִּֽי־ יָגַ֥עְתָּ בִּ֖י יִשְׂרָאֵֽל׃
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.
ולוא אות׳י קראתה יעקוב כיא יגעתה ב׳יא ישראל
8 words on the leather.
[ולא] [את׳י] [קראת] [יעקב] [כי] [יגעת] [ב׳י] [ישראל]
nothing on the leather here — 8 supplied entire by an editor.
[ולא] [את׳י] [קראת] [יעקב] כי יגעת ב׳י ישראל
4 words on the leather — 4 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 43:22
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/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-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
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
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.