Isaiah 43:26 — Word Study
WLCהַזְכִּירֵ֕נִי נִשָּׁפְטָ֖ה יָ֑חַד סַפֵּ֥ר אַתָּ֖ה לְמַ֥עַן תִּצְדָּֽק׃
BSARemind Mezâkar [put in remembrance, recall to mind] let us argue the mattershâphaṭ [plead, be judged] togetheryachad [in unity, as one] State your caseçâphar [declare, recount, cause, evidence] so thatmaʻan youʼattâh may be vindicatedtsâdaq▸ [justified, declared righteous, made right]
| Greek | English | Parsing |
|---|---|---|
| הַזְכִּירֵ֕נִי | cause to remember me | Verb hiphil imperative second person masculine singular, suffix |
| נִשָּׁפְטָ֖ה | let us enter into judgment | Verb, Niphal, infinitive construct first person common plural |
| יָ֑חַד | together | Noun common, masculine singular absolute |
| סַפֵּ֥ר | recount | Verb, Piel, imperative second person masculine singular |
| אַתָּ֖ה | O you | Pronoun |
| לְמַ֥עַן | so that | Particle |
| תִּצְדָּֽק׃ | you may be justified | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remind Me, let us argue the matter together. State your case, so that you may be vindicated. |
| KJV | Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. |
| ASV | Put me in remembrance; let us plead together: set thou forth thy cause, that thou mayest be justified. |
| YLT | Cause me to remember — we are judged together, Declare thou that thou mayest be justified. |
| WEB | Put me in remembrance. Let us plead together. Declare your case, that you may be justified. |
| BBE | Put me in mind of this; let us take up the cause between us: put forward your cause, so that you may be seen to be in the right. |
Where they part company is over the rendering of נִשָּׁפְטָ֖ה — see How Translations Differ.
The verse consists of one main command followed by several subordinate clauses, creating a clear structure of action and purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbשָׁפַט
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 43:26
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 Call to Remember and Arguegenerated
Isaiah 43:26 presents God inviting His people to remind Him of their situation and to argue their case together. This verse emphasizes the importance of remembrance and accountability in the relationship between God and His people, as seen in the surrounding verses that discuss God's forgiveness and judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:18 | “Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool. |
| 2 | Genesis 32:12 | But You have said, ‘I will surely make you prosper, and I will make your offspring like the sand of the sea, too numerous to count.’” |
| 3 | Job 16:21 | Oh, that a man might plead with God as he pleads with his neighbor! |
| 4 | Job 23:3–6 | If only I knew where to find Him, so that I could go to His seat. |
| 5 | Job 40:4–5 | “Behold, I am insignificant. How can I reply to You? I place my hand over my mouth. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — הַזְכִּירֵ֕נִי, haz.ki.Re.nigenerated
The Hebrew word זָכַר (zakar) means 'to remember' and is derived from a root that implies recognition. It encompasses various meanings, including recalling thoughts and commemorating significant events. The parsing indicates a hiphil imperative, suggesting a command to cause someone to remember.
In this verse, God asks His people to remind Him, indicating a relational dynamic where their remembrance is essential for engaging in judgment. This reflects a deeper understanding of their covenant relationship, where they are called to actively participate in their standing before God.
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 verb הַזְכִּירֵ֕נִי governs the entire verse, with clauses that unfold the invitation to argue and recount. The structure emphasizes a call to action, where God engages His people in a dialogue.
The arrangement of the clauses shows a progression from the command to remember, to the invitation to judge together, and finally to the purpose of declaring righteousness. This order highlights the relational aspect of the divine-human interaction.
Septuagint Backgroundgenerated
The Septuagint translates הַזְכִּירֵ֕נִי as μνήσθητι, which carries a similar imperative meaning. This choice reflects the translators' understanding of the importance of remembrance in the covenant context.
The Greek word for the second verb, κρίνεσθαι, suggests a judicial context, aligning with the Hebrew's call for judgment and indicating a focus on accountability in the relationship with God.
In plain words — the whole versegenerated
Isaiah 43:26 shows God asking His people to remind Him of their situation and to present their case for judgment. This highlights the importance of remembrance and accountability in their relationship with God.
Frequently Asked Questionsgenerated
God invites His people to recall their covenant relationship and present their circumstances, emphasizing active participation in their faith.
This reflects a desire for dialogue and accountability, where God's people can express their concerns and seek His judgment.
To be justified means to be declared righteous, highlighting God's role in vindicating His people when they come to Him with their cases.
The verse is set in a context of God's mercy, where He blots out transgressions and invites His people to engage with Him in their struggles.
Reflection Questionsgenerated
- In what ways can I remind God of His promises in my life?
- How can I actively engage with God in seeking His judgment and guidance?
- What does it mean for me to be justified in my relationship with God?
- How can I foster a deeper dialogue with God in my prayers?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss themes of repentance and justification, using it to illustrate the relationship between God's mercy and human accountability.
And it is ours to flee to God. And let us endeavor after this ceaselessly and energetically. For he says, “Come to me, all who labor and are heavy laden,Early Church Fathers on Isaiah 43 →
We are just when we acknowledge that we are sinners, and our justice depends not on our personal merit but rather on the mercy of God,Early Church Fathers on Isaiah 43 →
Do you wish that I shall speak of the ways of repentance? They are many and various and different, and all lead to heaven. The first way of repentance is condemnation of sins. “First declare your sins, that you may be justified.”Early Church Fathers on Isaiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePut me in remembrance,.... Of this gracious promise of free remission of sins, and of all others of the same kind; not that God ever forgets any of his promises, but he may sometimes seem to do so;
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPut me in remembrance: let us plead together: declare thou, that thou mayest be justified. Put me in remembrance - Remind me of every plea which thou hast to urge before me in thy defense.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePut me in remembrance: I remember nothing by which thou hast deserved my favour and the pardon of thy sins; if thou knowest any such thing, bring it to my mind, I allow thee free liberty to plead with me, as it follows; and if thou hast right on thy side, I will justify thee. It is an ironical speech, whereby he insulteth over those who were puffed up with an opinion of their own innocency and merit; which was the case of many Jews, as this and other prophets have oft observed.
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.Ver. 26. Put me in remembrance,] sc., Of thy merits, if thou hast any to plead. Justiciaries are here called into judgment, because they slighted the throne of grace.
Read John Trapp on Isaiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Put me in remembrance . . .—The object of the verb has been differently supplied: (1) “Remind me, if thou canst, of thy merits; plead in thine own defence for an acquittal;” and (2) “Remind me of my promise to thee, of that electing grace which called thee to be my servant.” The former seems to fit in best with what follows.
Read Charles John Ellicott on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges26. In order to bring home the charge of guilt (Isaiah 43:24) Jehovah summons the people to debate their cause with Him. As Isaiah 43:23-25 recall ch. Isaiah 1:10 ff., so this verse seems to be suggested by Isaiah 43:18 of that chapter. Put me in remembrance] i.e. “of any merits thou canst claim, or any plea thou canst urge, and which I have overlooked.” let us plead together] “let us implead one another,” as in Isaiah 1:18, though the verb is different. declare thou] Rather reckon thou up (Psalms 40:5). mayest be justified] mayest be in the right.
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BiblePut me in remembrance - That is, urge all the arguments in your own defense which you can urge. State everything in self-vindication which can be stated.
Read Albert Barnes on Isaiah 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Put me in remembrance — If this be not so — if you are innocent — bring forth proofs of it. Omniscient inspection reduces Israel’s unworthiness to a presumably finer point than Israel himself can see or is willing to confess.
Read Daniel Denison Whedon 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
Remind Me, let us argue the matter together. State your case, so that you may be vindicated.
Put me in remembrance. Let us plead together. Declare your case, that you may be justified.
Remind Me, let us argue the matter together. State your case, so that you may be vindicated.
Remind me of what happened! Let's debate! You, prove to me that you are right!
Tyndale line
Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
Put me in remembrance; let us plead together: set thou forth thy cause, that thou mayest be justified.
Put me in remembrance; let us plead together: set thou forth thy cause, that thou mayest be justified.
Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
Put me in remembrance: let vs be iudged together: count thou that thou maist be iustified.
Strictly literal
Put me in remembrance, let us plead together; rehearse thine own [cause], that thou mayest be justified.
Cause me to remember — we are judged together, Declare thou that thou mayest be justified.
Cause Me to remember—we are judged together, || Declare that you may be justified.
Put me in remembrance; let us plead together: relate thou, in order that thou mayest be justified.
Remind me of what happened. Let us debate together; present your cause, that you may be proved innocent.
From the Latin
Put me in remembrance, and let us plead together: tell if thou hast any thing to justify thyself.
Simplified
Remind me of the evidence so we can come to a decision together! Present your case to prove that you're right!
Put me in mind of this; let us take up the cause between us: put forward your cause, so that you may be seen to be in the right.
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 five of the seven words. The Dead Sea Scrolls — 1Qisaa and 1Q8 also show agreement with the Masoretic Text, though 1Q8 contains some restored words, indicating a degree of textual preservation.
הַזְכִּירֵ֕נִי נִשָּׁפְטָ֖ה יָ֑חַד סַפֵּ֥ר אַתָּ֖ה לְמַ֥עַן תִּצְדָּֽק׃
5 of the 7 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.
הזכירו׳ני נשפטה יחדיו ספר אתה למען תצדק
7 words on the leather.
הזכיר׳ני נשפטה [יחד] [ספר] [אתה] [למען] [תצדק]
1 word on the leather — 1 partly restored, 5 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 43:26
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Niphal-1cp — Verb · Niphal · infinitive construct first person common pluralHVNc1cp
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
N-ms — Noun common · masculine singular absoluteHNcmsa
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
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 — PronounHPp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Qal-Imperf-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms