2 Chronicles 12:6 — Word Study
WLCוַיִּכָּנְע֥וּ שָׂרֵֽי־ יִשְׂרָאֵ֖ל וְהַמֶּ֑לֶךְ וַיֹּאמְר֖וּ צַדִּ֥יק׀ יְהוָֽה׃
BSASo the leaderssar [rulers, princes] of IsraelYisrâʼêl [Jacob's descendants] and the kingmelek [royal person] humbled themselveskânaʻ▸ [bent their knees, submitted] and saidʼâmar▸ The LORD [is]Yᵉhôvâh [Yehovah, God] righteoustsaddîyq [just, upright, having God's nature]
| Greek | English | Parsing |
|---|---|---|
| וַיִּכָּנְע֥וּ | and they humbled themselves | Verb, Niphal, sequential imperfect third person masculine plural |
| שָׂרֵֽי־ | [the] leaders of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| וְהַמֶּ֑לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| וַיֹּאמְר֖וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| צַדִּ֥יק׀ | [is] righteous | Adj |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the leaders of Israel and the king humbled themselves and said, “The LORD is righteous.” |
| KJV | Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous. |
| ASV | Then the princes of Israel and the king humbled themselves; and they said, Jehovah is righteous. |
| YLT | and the heads of Israel are humbled, and the king, and they say, 'Righteous [is] Jehovah.' |
| WEB | Then the princes of Israel and the king humbled themselves; and they said, “Yahweh is righteous.” |
| BBE | Then the chiefs of Israel and the king made themselves low and said, The Lord is upright. |
Where they part company is צַדִּ֥יק — see How Translations Differ.
The main clause presents the action of humbling themselves, followed by a subordinate clause that expresses their acknowledgment of the LORD's righteousness.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיהוה
verbכָּנַע
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 — 2 Chronicles 12:6
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 — The Humbling of Israel's Leadersgenerated
2 Chronicles 12:6 shows the leaders of Israel and the king humbling themselves before the LORD after a warning from the prophet Shemaiah. This moment reflects a turning point for the nation, acknowledging their need for God's righteousness in the face of impending judgment. Their response is a significant act of submission and recognition of God's authority, setting the stage for divine mercy as noted in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 32:26 | Then Hezekiah humbled the pride of his heart—he and the people of Jerusalem—so that the wrath of the LORD did not come upon them during the days of Hezekiah. |
| 2 | 2 Chronicles 33:12–19 | And in his distress, Manasseh sought the favor of the LORD his God and earnestly humbled himself before the God of his fathers. |
| 3 | Exodus 10:3 | So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me. |
| 4 | Leviticus 26:40–41 | But if they will confess their iniquity and that of their fathers in the unfaithfulness that they practiced against Me, by which they have also walked in hostility toward Me— |
| 5 | 1 Kings 8:37–39 | When famine or plague comes upon the land, or blight or mildew or locusts or grasshoppers, or when their enemy besieges them in their cities, whatever plague or sickness may come, |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — כָּנַע, vai.yi.ka.ne.'Ugenerated
The verb כָּנַע (kana) means to humble oneself or to be humbled, indicating a posture of submission. It is derived from a root that conveys the idea of bending down, which is often a physical expression of humility, particularly in a religious context.
In this verse, the leaders and the king actively humble themselves before the LORD, recognizing His authority and righteousness. This act of humility is crucial in the biblical narrative, as it demonstrates their acknowledgment of God's sovereignty and their need for His mercy.
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. The BSB uses humbled themselves for כָּנַע, which aligns with the KJV and ASV.
Where translations differ is in the rendering of צַדִּ֥יק. The BSB has is righteous, while the DRA and NETB choose just, and the BBE opts for upright. This reflects a nuanced understanding of the term's moral implications.
Sentence Structuregenerated
The finite verb וַיִּכָּנְע֥וּ (and they humbled themselves) governs the main clause, with two additional clauses following: one expressing what they did and the other what they said. This structure emphasizes their collective action and response.
The sentence begins with the subject שָׂרֵֽי־ יִשְׂרָאֵ֖ל (the leaders of Israel) and includes the king, indicating a unified front in humility before God. The order of the words highlights the importance of the leaders' action in relation to the acknowledgment of God's righteousness.
Septuagint Backgroundgenerated
The Septuagint translates כָּנַע as ᾐσξύνθησαν, which conveys a similar meaning of shame or humility. This choice suggests an interpretation that emphasizes the emotional state of the leaders as they acknowledge their wrongdoing.
The use of ἄρξοντες for שָׂרֵֽי־ indicates a focus on their authority as rulers, while the translation of יְהוָֽה as κύριος maintains the reverence associated with God's name.
In plain words — the whole versegenerated
2 Chronicles 12:6 describes how the leaders of Israel and the king humbled themselves before the LORD, acknowledging His righteousness. This moment shows their recognition of God's authority and their need for His mercy, which leads to a promise of deliverance in the following verses.
Frequently Asked Questionsgenerated
To humble oneself means to recognize one's own limitations and submit to God's authority, acknowledging His righteousness and seeking His mercy.
Their collective humility represents a national acknowledgment of wrongdoing and a unified plea for God's mercy, which is crucial for the nation's restoration.
It implies that the leaders recognize God's moral authority and justice, understanding that their actions have consequences and that they need to align with His will.
This verse connects to other biblical examples where leaders or individuals humbled themselves before God, such as in 2 Chronicles 33:12-13, demonstrating a consistent theme of seeking God's favor through humility.
Reflection Questionsgenerated
- In what areas of my life do I need to humble myself before God?
- How can I encourage others to recognize the importance of humility in their relationship with God?
- What are some practical ways to demonstrate humility in my daily actions?
- How does acknowledging God's righteousness impact my understanding of justice and morality?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 12:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhereupon the princes of Israel and the king humbled themselves,.... Both by words acknowledging their sins, and the justice of God, and by deeds, perhaps putting on sackcloth, as was usual on such
Read John Gill on 2 Chronicles 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous. The princes of Israel - (cf. 2 Chronicles 12:5, "the princes of Judah.")
Read Robert Jamieson on 2 Chronicles 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 12:6 Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD [is] righteous.Ver. 6. Whereupon the princes of Israel.] That is, Of Judah, as 2 Chronicles 12:1. And the king humbled themselves.] But feignedly and forcedly, as was that of Pharaoh and Ahab.
Read John Trapp on 2 Chronicles 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Whereupon.—And.The princes of Israel.—See Note on 2 Chronicles 12:1. “princes of Judah “. (2 Chronicles 12:5) is the meaning. Humbled themselves.—Literally, bowed (2 Chronicles 7:14). (Comp. Jonah 3:5-6.) The Lord is righteous.—Comp. Exodus 9:27 (the exclamation of Pharaoh); and Ezra 9:15.
Read Charles John Ellicott on 2 Chronicles 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Whereupon the princes of Israel and the king humbled themselves] This is not mentioned in the parallel place, 1Kg 14:25-29: this was the sole reason why Jerusalem was not at this time totally destroyed, and the house of David entirely cut off; for they were totally incapable of defending themselves against this innumerable host.
Read AdamClarke on 2 Chronicles 12 →CambridgeThe Cambridge Bible for Schools and Colleges6. Whereupon] R.V. Then. princes of Israel] Called “princes of Judah” in 2 Chronicles 12:5; cp. note on 2 Chronicles 11:3. humbled themselves] i.e. they fasted and put on sackcloth; cp. 1 Kings 21:27; 1 Kings 21:29. The Lord is righteous] Cp. Pharaoh’s confession (Exodus 9:27), and the Psalmist’s address to God, “That thou mayest be justified (lit. “mayest be righteous”) when thou speakest, and be clear when thou judgest” (Psalms 51:4). The “righteousness” of God is made known to man in His judgment whether the judgment be of condemnation (as here) or of acquittal (as 1 John 1:9, R.V.).
Read Cambridge on 2 Chronicles 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThey said, The Lord is righteous - i. e., they acknowledged the justice of the sentence which had gone forth against them 2 Chronicles 12:5.
Read Albert Barnes on 2 Chronicles 12 →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
So the leaders of Israel and the king humbled themselves and said, “The LORD is righteous.”
Then the princes of Israel and the king humbled themselves; and they said, “Yahweh is righteous.”
So the leaders of Israel and the king humbled themselves and said, “The LORD is righteous.”
The leaders of Israel and the king humbled themselves and said, “The Lord is just.”
Tyndale line
Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous.
Then the princes of Israel and the king humbled themselves; and they said, Jehovah is righteous.
Then the princes of Israel and the king humbled themselves; and they said, The LORD is righteous.
Upon which the princes of Israel, and the king humbled themselves; and they said, The LORD is righteous.
Then the princes of Israel, and the King humbled themselues, and sayde, The Lord is iust.
Strictly literal
And the princes of Israel and the king humbled themselves; and they said, Jehovah is righteous.
and the heads of Israel are humbled, and the king, and they say, 'Righteous [is] Jehovah.'
and the heads of Israel are humbled—and the king—and they say, “YHWH [is] righteous.”
Thereupon the princes of Israel and the king humbled themselves; and they said, The Lord is righteous.
Then the princes of Israel and the king humbled themselves and said, “Yahweh is righteous.”
From the Latin
And the princes of Israel, and the king, being in a consternation, said: The Lord is just.
Simplified
The leaders of Israel and the king admitted they were wrong and said, “The Lord is right.”
Then the chiefs of Israel and the king made themselves low and said, The Lord is upright.
Word by word, the decisions they made
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 largely agree in this verse, with six of the seven words matching. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
וַיִּכָּנְע֥וּ שָׂרֵֽי־ יִשְׂרָאֵ֖ל וְהַמֶּ֑לֶךְ וַיֹּאמְר֖וּ צַדִּ֥יק׀ יְהוָֽה׃
6 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.
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 2 Chronicles 12:6
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.
כָּנַע (kana) is a Hebrew verb meaning to be humble or to humble oneself. It conveys the idea of subjugation or bringing down, whether in a reflexive sense (humbling oneself) or in an active sense (humbling others or subduing enemies). The entries indicate its use in different forms, including passive and active, but do not provide specific verse references.
[כָּנַע] vb. be humble, only in der. conj.
Niph.
reflex. humble oneself
pass. be humbled, subdued
Hiph.
humble
subdue enemies
base
H3665 [כָּנַע] be humble, only in der. conj. . . reflex. humble oneself
. pass. be humbled, subdued
. . humble
. subdue enemies
3665 kana` kaw-nah'
a primitive root; properly, to bend the knee; hence, to
humiliate, vanquish:--bring down (low), into subjection,
under, humble (self), subdue.
כָּנַע (ka.na) — be humble.
1) to be humble, be humbled, be subdued, be brought down, be low, be under, be brought into subjection
1a) (Niphal)
1a1) to humble oneself
1a2) to be humbled, be subdued
1b) (Hiphil)
1b1) to humble
1b2) to subdue
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
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…
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.
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)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
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