Isaiah 44:1 — Word Study
WLCוְעַתָּ֥ה שְׁמַ֖ע יַעֲקֹ֣ב עַבְדִּ֑י וְיִשְׂרָאֵ֖ל בָּחַ֥רְתִּי בֽוֹ׃
BSABut nowʻattâh [at this time, in this present moment] listenshâmaʻ O JacobYaʻăqôb [the son of Isaac and Rebekah, a key figure in God's plan] My servantʻebed [one who serves and obeys] IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants] whom I have chosenbâchar■ [selected, elected, to be My special people]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֥ה | and therefore | Conjunction, adverb |
| שְׁמַ֖ע | listen | Verb, Qal, imperative second person masculine singular |
| יַעֲקֹ֣ב | O Jacob | Noun proper masculine |
| עַבְדִּ֑י | servant my | Noun common masculine singular construct, suffix |
| וְיִשְׂרָאֵ֖ל | and Israel | Conjunction, noun proper |
| בָּחַ֥רְתִּי | [whom] I have chosen | Verb, Qal, perfect first person common singular |
| בֽוֹ׃ | it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But now listen, O Jacob My servant, Israel, whom I have chosen. |
| KJV | Yet now hear, O Jacob my servant; and Israel, whom I have chosen: |
| ASV | Yet now hear, O Jacob my servant, and Israel, who I have chosen: |
| YLT | And now, hear, O Jacob, My servant, And Israel, whom I have fixed on: |
| WEB | Yet listen now, Jacob my servant, and Israel, whom I have chosen. |
| BBE | And now, give ear, O Jacob my servant, and Israel whom I have taken for myself: |
The translations agree on the rendering of בָּחַ֥רְתִּי as whom I have chosen.
The sentence consists of a main clause followed by two noun phrases, clearly identifying Jacob and Israel as the focus.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 44:1
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 Jacob and Israelgenerated
Isaiah 44:1 presents a moment where God speaks directly to Jacob, affirming his identity as His servant and the chosen one. This verse sets the stage for the reassurance that follows, emphasizing God's ongoing relationship with His people, Israel, and His commitment to them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 42:23 | Who among you will pay attention to this? Who will listen and obey hereafter? |
| 2 | Isaiah 48:16–18 | Come near to Me and listen to this: From the beginning I have not spoken in secret; from the time it happened, I was there.” And now the Lord GOD has sent me, accompanied by His Spirit. |
| 3 | Isaiah 55:3 | Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant— My loving devotion promised to David. |
| 4 | Psalm 81:11–13 | But My people would not listen to Me, and Israel would not obey Me. |
| 5 | Jeremiah 4:7 | A lion has gone up from his thicket, and a destroyer of nations has set out. He has left his lair to lay waste your land. Your cities will be reduced to ruins and lie uninhabited. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — בָּחַ֥רְתִּי, ba.Char.tigenerated
The verb בָּחַר (bachar) means to choose or select. It indicates a decisive action taken by God, highlighting His sovereignty in choosing Jacob as His servant. The parsing as a perfect first person common singular verb shows that this choice is a completed action by God.
This word appears frequently in contexts where God selects individuals or groups for specific purposes, emphasizing the significance of God's choice in the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions using the phrase whom I have chosen for the Hebrew בָּחַ֥רְתִּי.
Sentence Structuregenerated
The main verb שְׁמַ֖ע (listen) governs the command to Jacob, with the clauses structured around it. The sentence opens with a conjunction, indicating a call to attention.
The structure emphasizes God's direct address to Jacob, followed by the affirmation of his identity and His choice, creating a clear and impactful message.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׁמַ֖ע is rendered as ἄκουσον (akouson), meaning 'hear' or 'listen'. This choice reflects a direct command to pay attention, similar to the Hebrew.
The Greek translation captures the essence of God's call, maintaining the imperative nature of the original Hebrew.
In plain words — the whole versegenerated
Isaiah 44:1 shows God calling Jacob, His servant, to listen. He reminds Jacob of his chosen status, affirming a special relationship. This verse highlights God's commitment to His people and their identity.
Frequently Asked Questionsgenerated
Being God's servant signifies a role of obedience and service, indicating a special relationship with God.
Jacob, also known as Israel, represents God's chosen people, and addressing him emphasizes the covenant relationship.
Being chosen by God implies a purpose and calling, setting the individual or group apart for His plans.
This verse reassures Jacob of God's faithfulness and commitment to His promises to Israel.
Reflection Questionsgenerated
- In what ways do I recognize God's calling in my own life?
- How can I better respond to God's call to listen and serve?
- What does it mean to be chosen by God in today's context?
- How can I support others in understanding their identity as God's chosen people?
The early church on this verse — how the Fathers read it
Jerome references this verse to highlight God's choice of Jacob as His servant, emphasizing the divine relationship.
Now listen, my servant Jacob, and Israel, whom I have chosen. Thus says the Lord, your maker and shaper from the womb, your helper. Do not fear, my servant Jacob, and you, whom I have chosen.Early Church Fathers on Isaiah 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 44:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet now hear, O Jacob my servant,.... These words are directed to a remnant according to the election of grace among the Jews, about the time when their princes should be profaned, and the body of
Read John Gill on Isaiah 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet now hear, O Jacob my servant; and Israel, whom I have chosen: Yet - Though thou hast sinned, yet hear God's gracious promise as to thy deliverance. Israel, whom I have chosen - (Isaiah 41:8.)
Read Robert Jamieson on Isaiah 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 44 A further promise of spiritual blessings, . The vanity of idols, and folly of idol.makers and worshippers, . An exhortation to praise God, , our Redeemer and Maker, , for his wisdom, , truth, , power, , and goodness, . Although I have chastised thee for thy sins, and had just cause utterly to destroy thee; yet in judgment I will remember mercy, and will still own thee for my servant and chosen people.
Read Matthew Poole on Isaiah 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen:Ver. 1. Yet now hear.] Hear a word of comfort after so terrible a thunder crack. But there it is bare "Jacob" and "Israel" who are threatened; here it is "Jacob my servant," and "Israel whom I have chosen"; it is "Jeshurun," or the "righteous nation," who are comforted. And because we forget nothing so soon as the consolations of God, as is to be seen in Christ’ s disciples, and those believing Hebrews; therefore doth the prophet so oft repeat and inculcate them, like as men use to rub and chafe in ointments into the flesh, that they may enter and give ease.
Read John Trapp on Isaiah 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXLIV. (1) Yet·now hear . . .—The thoughts of Israel are turned from their own sins to the unchanging love of God, and that is the ground of their hope.
Read Charles John Ellicott on Isaiah 44 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XLIV This chapter, besides promises of redemption, of the effusion of the Spirit, and success of the Gospel, 1-5, sets forth, in a very sublime manner, the supreme power and foreknowledge, and absolute eternity, of the one true God; and exposes the folly and absurdity of idolatry with admirable force and elegance, 6-20. And to show that the knowledge of future events belongs only to Jehovah, whom all creation is again called to adore for the deliverance and reconciliation granted to his people, 21-23, the prophet concludes with setting in a very strong point of view the absolute impotence of every thing considered great and insurmountable in the sight of men, when standing in the…
Read AdamClarke on Isaiah 44 →CambridgeThe Cambridge Bible for Schools and CollegesIsaiah 44:1-5. Once more the gloom of the present is lighted up by the promise of a brilliant future; the Divine spirit shall be poured out on Israel, and strangers shall esteem it an honour to attach themselves to the people of Jehovah.
Read Cambridge on Isaiah 44 →Albert Barnes1798–1870Barnes' Notes on the BibleYet now hear - This should be read in immediate connection with the previous chapter. ‘Notwithstanding you have sinned, yet now hear the gracious promise which is made in regard to your deliverance.’
Read Albert Barnes on Isaiah 44 →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 now listen, O Jacob My servant, Israel, whom I have chosen.
Yet listen now, Jacob my servant, and Israel, whom I have chosen.
But now listen, O Jacob My servant, Israel, whom I have chosen.
“Now, listen, Jacob my servant, Israel whom I have chosen!”
Tyndale line
Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
Yet now hear, O Jacob my servant, and Israel, who I have chosen:
Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
Yet nowe heare, O Iaakob my seruant, and Israel, whom I haue chosen.
Strictly literal
And now hear, Jacob, my servant, and Israel, whom I have chosen:
And now, hear, O Jacob, My servant, And Israel, whom I have fixed on:
“And now, hear, O Jacob, My servant, || And Israel, whom I have fixed on—
Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
Now listen, Jacob my servant, and Israel, whom I have chosen:
From the Latin
And now hear, O Jacob, my servant, and Israel whom I have chosen.
Simplified
But now listen, Jacob, my servant, Israel, the one I've chosen.
And now, give ear, O Jacob my servant, and Israel whom I have taken for myself:
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 aligns closely with the Septuagint, with six of the seven words matched. The Dead Sea Scrolls also reflect the same message, confirming the consistency of the text across these ancient witnesses.
וְעַתָּ֥ה שְׁמַ֖ע יַעֲקֹ֣ב עַבְדִּ֑י וְיִשְׂרָאֵ֖ל בָּחַ֥רְתִּי בֽוֹ׃
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.
ועתה שמע יעקוב עבד׳י וישראל בחרתי ב׳וא
7 words on the leather.
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 44:1
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/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
Conj | N-proper — Conjunction · noun properHC/Npl
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.
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms