Isaiah 45:4 — Word Study
WLCלְמַ֙עַן֙ עַבְדִּ֣י יַעֲקֹ֔ב וְיִשְׂרָאֵ֖ל בְּחִירִ֑י וָאֶקְרָ֤א לְךָ֙ בִּשְׁמֶ֔ךָ אֲכַנְּךָ֖ וְלֹ֥א יְדַעְתָּֽנִי׃
BSAFor the sakemaʻan of JacobYaʻăqôb [My beloved servant, Israel's father] My servantʻebed [one who serves and obeys God] and IsraelYisrâʼêl [God's chosen people, Jacob's descendants] My chosen onebâchîyr [select, preferred by God] I callqârâʼ▸ [summon, invite] by nameshêm [your personal identity, character] I have given you a title of honorkânâh▸ [a flattering surname, a name of dignity] though you have notlôʼ known Meyâdaʻ■ [been aware of, understood, the one true God, my divine nature]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֙עַן֙ | for [the] sake of | Particle |
| עַבְדִּ֣י | servant my | Noun common masculine singular construct, suffix |
| יַעֲקֹ֔ב | Jacob | Noun proper masculine |
| וְיִשְׂרָאֵ֖ל | and Israel | Conjunction, noun proper |
| בְּחִירִ֑י | chosen one my | Suffix |
| וָאֶקְרָ֤א | and I summoned | Verb, Qal, sequential imperfect first person common singular |
| לְךָ֙ | you | Preposition, suffix |
| בִּשְׁמֶ֔ךָ | by name your | Preposition, noun common masculine singular construct, suffix |
| אֲכַנְּךָ֖ | I will give a title you | Verb piel imperfect first person common singular, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| יְדַעְתָּֽנִי׃ | you know me | Verb qal perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me. |
| KJV | For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. |
| ASV | For Jacob my servant’s sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me. |
| YLT | For the sake of my servant Jacob, And of Israel My chosen, I call also thee by thy name, I surname thee, And thou hast not known Me. |
| WEB | For Jacob my servant’s sake, and Israel my chosen, I have called you by your name. I have given you a title, though you have not known me. |
| BBE | Because of Jacob my servant, and Israel whom I have taken for myself, I have sent for you by name, giving you a name of honour, though you had no knowledge of me. |
Where they part company is יְדַעְתָּֽנִי — see How Translations Differ.
The main clause is supported by a prepositional phrase and two noun phrases, which provide context and condition for the calling.
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 45:4
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 Cyrusgenerated
Isaiah 45:4 reveals God's purpose in calling Cyrus by name, emphasizing His sovereignty and the special role Cyrus will play in the restoration of Israel. This passage highlights the relationship between God and His chosen servant, Jacob, and Israel, illustrating God's commitment to His people despite their unawareness of Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 41:8–9 | “But you, O Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend— |
| 2 | Isaiah 43:3–4 | For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your place. |
| 3 | Isaiah 44:1 | But now listen, O Jacob My servant, Israel, whom I have chosen. |
| 4 | Exodus 19:5–6 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 5 | Jeremiah 50:17–20 | Israel is a scattered flock, chased away by lions. The first to devour him was the king of Assyria; the last to crush his bones was Nebuchadnezzar king of Babylon.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עַבְדִּ֣י, 'av.Digenerated
The word עַבְדִּ֣י ('av.Di) is a construct form of עֶ֫בֶד (ebed), meaning 'servant' or 'slave.' It indicates a person who serves, often in a religious context, and can refer to prophets or the nation of Israel as a whole. The parsing shows it is a noun in the singular, indicating a specific servant.
In this verse, it signifies Jacob as God's servant, highlighting the role of obedience and service to God. The use of this term establishes a deep connection between God and His chosen people, emphasizing their identity as His servants.
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 main verb is וָאֶקְרָ֤א (va.'ek.Ra'), and I called, which governs the entire verse. It is followed by a prepositional phrase indicating the purpose, and several noun phrases that elaborate on the subject and the identity of the one being called.
The structure emphasizes God's direct address to Cyrus, with the phrases detailing the significance of Jacob and Israel as His chosen servant and people.
Septuagint Backgroundgenerated
The Septuagint translates עַבְדִּ֣י as ιακωβ (iakōb), indicating a direct connection to Jacob, while also emphasizing the role of Israel. This choice aligns with the Hebrew context but highlights the Greek understanding of the narrative.
The use of καλέσω (kalēsō) for וָאֶקְרָ֤א suggests a focus on the act of calling, reinforcing the personal nature of God's summons.
In plain words — the whole versegenerated
Isaiah 45:4 shows God calling Cyrus by name for the sake of Jacob and Israel. God emphasizes His relationship with His servant and His chosen people, stating that He has given Cyrus a title of honor, even though Cyrus does not recognize Him.
Frequently Asked Questionsgenerated
It signifies God's personal involvement and purpose for Cyrus, indicating that he has a specific role in God's plan for Israel.
Jacob represents the nation of Israel, chosen by God to fulfill His purposes and serve Him faithfully.
Being called a 'chosen one' indicates a special selection by God for a purpose, highlighting the honor and responsibility that comes with it.
To not know God implies a lack of awareness or understanding of His nature and presence, which can lead to a disconnect in the relationship between God and His people.
Reflection Questionsgenerated
- How can I recognize God's calling in my own life, similar to how He called Cyrus?
- In what ways can I serve God faithfully as His chosen servant?
- What does it mean to me to be part of God's chosen people?
- How can I deepen my understanding of God to avoid being unaware of His presence in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 45:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name,.... Not so much for the sake of Cyrus, and to do honour to him, was it that he so long before he was born
Read John Gill on Isaiah 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
Read Robert Jamieson on Isaiah 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have even called thee by thy name; I have called thee to this honour, and that by name; not for thy sake, but for Israel’ s sake; therefore do not despise them, thou wilt find them a poor and enslaved people, neither be puffed up into a great opinion of thyself. I have surnamed thee, though thou hast not known me; I knew and called thee by thy name, when thou didst neither know nor think of me; nay, when thou hadst no being.
Read Matthew Poole on Isaiah 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 45:4 For Jacob my servant’ s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. Ver. 4. For Jacob my servant’ s sake.] That the enemies of my people being subdued, they may have some breathing while, and liberty to live quietly in their own country. For which purpose also, it was the will of God that this prophecy of Isaiah should be made known to Cyrus, for the good of the Jews, that he might favour them; and so it was, as appeareth by Ezra 1:2, and by Josephus, Antiq., lib. xi. cap. 1. I have even called thee by thy name.] Thy name of honour; for Cyrus signifieth the "sun," saith Plutarch; "Lord," say others, in…
Read John Trapp on Isaiah 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) For Jacob my servant . . .—The words “servant” and “elect” show that the prophet speaks of the ideal Israel, the true Ecclesia, rather than of the nation as such outwardly, though this also, as including the other, shared in the outward blessings of the election. Essentially, the words declare that the world’s history is ordered with a view to the true Eeclesia.Called thee by thy name.—Either as predicting the actual name of Koresh, or as giving the titles of “Messiah” and “shepherd.” The surname clearly refers to these. Though thou hast not known me.—Better, when thou didst not know me, either as referring to a time prior to the recognition by Cyrus of Jehovah as the God of heaven…
Read Charles John Ellicott on Isaiah 45 →CambridgeThe Cambridge Bible for Schools and Colleges4. The remainder of the section announces Jehovah’s purpose in raising up Cyrus, which is twofold: (1) the liberation and exaltation of His Servant Israel (Isaiah 45:4), and (2) that His Godhead may be acknowledged throughout the world (Isaiah 45:6). These two motives are inseparable, since it is only through Israel that the character of Jehovah can be made known to the nations. Hence great as the mission of Cyrus is, he is still but the instrument, while Israel is the goal of the Divine activity (Duhm). I have surnamed thee] i.e. bestowed on thee such honourable appellations as “My Shepherd,” “My Anointed.” See on ch. Isaiah 44:5. though thou hast not known me] Delitzsch and others…
Read Cambridge on Isaiah 45 →Albert Barnes1798–1870Barnes' Notes on the BibleFor Jacob my servant’s sake - (see the note at Isaiah 42:19). The statement here is, that God had raised up Cyrus on account of his own people.
Read Albert Barnes on Isaiah 45 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. Treasures of darkness — Perhaps “darkness” is to offset “riches of secret places” in the parallel member. These treasures were to be taken by Cyrus, or given to him in his various conquests.
Read Daniel Denison Whedon on Isaiah 45 →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
For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me.
For Jacob my servant’s sake, and Israel my chosen, I have called you by your name. I have given you a title, though you have not known me.
For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me.
For the sake of my servant Jacob, Israel, my chosen one, I call you by name and give you a title of respect, even though you do not recognize me.
Tyndale line
For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
For Jacob my servant’s sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me.
For Jacob my servant’s sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me.
For Jacob my servant's sake, and Israel my elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me:
For Iaakob my seruants sake, and Israel mine elect, I will euen call thee by thy name and name thee, though thou hast not knowen me.
Strictly literal
For Jacob my servant's sake, and Israel mine elect, I have called thee by thy name; I surnamed thee, though thou didst not know me;
For the sake of my servant Jacob, And of Israel My chosen, I call also thee by thy name, I surname thee, And thou hast not known Me.
For the sake of My servant Jacob, || And of Israel My chosen, || I also call you by your name, I surname you, || And you have not known Me.
For the sake of my servant Jacob, and Israel my elect; and I have called thee by thy name: I have designated thee, though thou hast not known me.
For Jacob my servant's sake, and Israel my chosen, I have called you by your name, giving you a title of honor, though you have not known me.
From the Latin
For the sake of my servant Jacob, and Israel my elect, I have even called thee by thy name: I have made a likeness of thee, and thou hast not known me.
Simplified
I call you by name and I have given you a title of honor, for the sake of Jacob my servant, and Israel the one I chose, even though you don't know me.
Because of Jacob my servant, and Israel whom I have taken for myself, I have sent for you by name, giving you a name of honour, though you had no knowledge of me.
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 of Isaiah 45:4 reads: "For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me." The Septuagint agrees closely with the Masoretic Text, matching 10 of the 11 words, although its word order and articles differ due to its Greek structure. The Dead Sea Scrolls, particularly 1Qisaa, also align with the Masoretic Text, preserving 11 words with minor variations in spelling. However, 1Q8 and 4Q57 contain significant editorial restorations and do not provide a complete text, making them less reliable for direct comparison. Overall, the Masoretic Text, Septuagint, and 1Qisaa show strong agreement, while the other Dead Sea Scrolls offer limited and partially restored readings.
לְמַ֙עַן֙ עַבְדִּ֣י יַעֲקֹ֔ב וְיִשְׂרָאֵ֖ל בְּחִירִ֑י וָאֶקְרָ֤א לְךָ֙ בִּשְׁמֶ֔ךָ אֲכַנְּךָ֖ וְלֹ֥א יְדַעְתָּֽנִי׃
10 of the 11 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.
למען עבד׳י יעקוב ישראל בחיר׳י ואקרא ל׳כה ובשמ הכינ׳כה ולוא ידעת׳ני
11 words on the leather.
[למען] [עבד׳י] [יעקב] [וישראל] בחיר׳י ואקרא ל׳ך בשמ׳ך [אכנ׳ך] [ולא] [ידעת׳ני]
3 words on the leather — 1 partly restored, 7 supplied entire by an editor.
[למען] [עבד׳י] [יעקב] [וישראל] בחיר׳י ואקרא [ל׳ך] [בשמ׳ך] [אכנ׳ך] [ולא] [ידעת׳ני]
nothing on the leather here — 2 partly restored, 9 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 45:4
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.
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
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…
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
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
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.
בָּחִיר (bachiyr) means 'chosen' or 'elect.' It is derived from the root word meaning 'to select.' The entries consistently describe it as referring to a chosen one or choice individual, particularly in a religious context.
[בָּחִיר] n.m. chosen
base
H972 [בָּחִיר] chosen
972 bachiyr baw-kheer'
from 977; select:--choose, chosen one, elect.
see HEBREW for 0977
בָּחִיר (ba.chir) — chosen.
chosen, choice one, chosen one, elect (of God)
Adj | Suff — SuffixHAamsc/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
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
כָּנָה (kanah) is a Hebrew verb meaning to give a title or surname, often with a connotation of flattery. It is primarily used in the Piel form, indicating the act of addressing someone by an additional name or epithet. The entries suggest a focus on the act of eulogizing or flattering through titles.
[כָּנָה] vb. Pi. betitle, title, give an epithet or cognomen
Pi. I have called thee by thy name, given thee a title
Pu. he is betitled
base
H3655 [כָּנָה] Pi. betitle, title, give an epithet or cognomen
3655 kanah kaw-naw'
a primitive root; to address by an additional name; hence, to
eulogize:--give flattering titles, surname (himself).
כָּנָה (ka.nah) — to flatter.
1) to title, surname, be surnamed, give an epithet or cognomen, give a flattering title
1a) (Piel) to call by name, give a title, betitle
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp2ms
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
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs