Isaiah 66:21 — Word Study
WLCוְגַם־ מֵהֶ֥ם אֶקַּ֛ח לַכֹּהֲנִ֥ים לַלְוִיִּ֖ם אָמַ֥ר יְהוָֽה׃
BSAAnd I willgam selectlâqach▸ [choose, take] as priestskôhên [spiritual leaders, mediators] and LevitesLêvîyîy [assistants, ministers] saysʼâmar■ [declares, speaks] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| מֵהֶ֥ם | some of them | Preposition, suffix |
| אֶקַּ֛ח | I will take | Verb, Qal, imperfect first person common singular |
| לַכֹּהֲנִ֥ים | to priests | Preposition, noun common masculine plural absolute |
| לַלְוִיִּ֖ם | to Levites | Preposition, noun gentilic masculine plural absolute |
| אָמַ֥ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “And I will select some of them as priests and Levites,” says the LORD. |
| KJV | And I will also take of them for priests and for Levites, saith the LORD. |
| ASV | And of them also will I take for priests and for Levites, saith Jehovah. |
| YLT | And also of them I take for priests, For Levites, said Jehovah. |
| WEB | Of them I will also select priests and Levites,” says Yahweh. |
| BBE | And some of them will I take for priests and Levites, says the Lord. |
The translations agree on the selection of priests and Levites, using similar wording throughout.
The sentence features a main clause with a reporting clause at the end, emphasizing the authority of the speaker.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbלָקַח
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 66:21
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 Future Role of Priests and Levitesgenerated
Isaiah 66:21 is part of a larger prophetic vision where the LORD speaks of gathering people from all nations and establishing a new order of worship. This verse emphasizes the selection of specific individuals to serve in sacred roles, highlighting the importance of priestly functions in the community's relationship with God. The surrounding verses (e.g., Isaiah 66:20 and Isaiah 66:22) further elaborate on the themes of worship and the enduring nature of God's covenant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 61:6 | But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches. |
| 2 | Exodus 19:6 | And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.” |
| 3 | Jeremiah 13:18–22 | Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.” |
| 4 | 1 Peter 2:5–9 | you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. |
| 5 | Revelation 1:6 | who has made us to be a kingdom, priests to His God and Father—to Him be the glory and power forever and ever! Amen. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֶקַּח, 'e.Kachgenerated
The verb לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including receiving, seizing, and capturing. In this context, it indicates the LORD's deliberate choice of certain individuals for sacred roles.
The first-person imperfect form indicates a future action, emphasizing God's active role in selecting these individuals as priests and Levites. This selection is not arbitrary but is part of God's divine plan for His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אֶקַּח, I will take, governs the entire verse, indicating the action of selection. The structure includes a subject, the verb, and two prepositional phrases that specify the roles being assigned.
The order of the Hebrew words places emphasis on the action of taking, followed by the roles of priests and Levites, highlighting the significance of this divine appointment.
Septuagint Backgroundgenerated
The Septuagint translates אֶקַּח as λήμψομαι, which also means 'I will take.' This choice maintains the sense of selection while aligning with the Greek understanding of divine appointment.
The use of ἱερεῖς (priests) and λευίτας (Levites) in the Septuagint reflects a direct correspondence to the Hebrew terms, emphasizing continuity in the roles described.
In plain words — the whole versegenerated
Isaiah 66:21 reveals that the LORD will choose some individuals from the people to serve as priests and Levites. This selection highlights the importance of these roles in leading worship and maintaining the community's relationship with God.
Frequently Asked Questionsgenerated
It means that God is designating certain individuals for sacred service, emphasizing their role in leading worship and mediating between God and the people.
Priests and Levites were crucial for maintaining the religious practices and rituals in Israel, serving as intermediaries between God and the people.
This verse reflects the themes of restoration and renewal found throughout Isaiah, where God promises to gather His people and establish a new order of worship.
We learn about the importance of dedicated service to God and the community, as well as the idea that God actively chooses individuals for specific roles in His plan.
Reflection Questionsgenerated
- In what ways do I see God calling individuals to serve in my community today?
- How can I better understand the roles of spiritual leaders in my life?
- What does it mean for me to be a servant in my own context, following the example of priests and Levites?
- How can I support those who are in leadership roles within my faith community?
The early church on this verse — how the Fathers read it
Early Christian writers, including Jerome, referenced this verse to illustrate God's intention to appoint leaders for His people, emphasizing the role of priests and Levites in spiritual service.
“ ‘And I will take from them priests and Levites,’ says the Lord,” so that those who will be saved can preach to the Gentiles.” Concerning this, one author said,Early Church Fathers on Isaiah 66 →
Just as the sons of Israel bring an offering in a clean vessel into the house of the Lord. And I will take from among them priests and Levites, says the Lord.Early Church Fathers on Isaiah 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 66:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will also take of them for priests,.... That is, of the Gentiles, the brethren brought as an offering to the Lord; and therefore must respect Gospel times, when the Aaronic priesthood would be
Read John Gill on Isaiah 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will also take of them for priests and for Levites, saith the LORD. And I will also take of them - the Gentiles.
Read Robert Jamieson on Isaiah 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLest the Jews, being assured that the tribe of Levi, which God anciently chose to minister before him, was among them, should say, Alas, if the Gentiles should be brought in, where would they have priests or Levites? God here by his prophet tells them he would provide priests, he would take of them, of these converted heathens. for priests and Levites, that is, for gospel ministers, to teach and to instruct people, which was the priest’ s work of old, ,9 Malachi 2:6; for they are mightily mistaken that think the priests among the Jews had nothing to do but to sacrifice and burn incense, which work is ceased. Saith the prophet, God will find amongst the converted Gentiles those who, though…
Read Matthew Poole on Isaiah 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 66:21 And I will also take of them for priests [and] for Levites, saith the LORD.Ver. 21. And I will also take of them for priests and for Levites.] For evangelical pastors and teachers, who have a distinct function and employment in the Church of the New Testament, as the priests and Levites had in that of the Old, to teach, instruct, and edify God’ s people.
Read John Trapp on Isaiah 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) I will also take of them for priests . . .—We are left to determine whether the promise is that even Gentile converts should be enrolled among the priests and Levites of the new Jerusalem, or that Israelites of the non-priestly tribes should be so enrolled. Was the prophet breaking down in thought the middle wall of partition, or clinging to its maintenance? Isaiah 61:6 seems in favour of the latter view, and we are probably right in looking on this thought, that of all Israel being eligible for the priesthood, as that which was in the prophet’s mind. Like other such thoughts, however, it was capable of expansion, so as to include the whole Israel of God, who were by faith the children…
Read Charles John Ellicott on Isaiah 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. And for Levites] For ללוים laleviyim, fifty-nine MSS., (eight ancient,) have וללוים velaleviyim, adding the conjunction ו vau, which the sense seems necessarily to require: and so read all the ancient versions. See Joshua 3:3, and the various readings on that place in Kennicott's Bible.
Read AdamClarke on Isaiah 66 →CambridgeThe Cambridge Bible for Schools and Colleges21. And of them also will I take &c. (R.V.). Commentators differ in opinion as to whether the ministers of the sanctuary are to be taken from the restored exiles or from the Gentiles who bring them back; the language is consistent with either supposition. The latter is thought by some to be excluded by Isaiah 56:6 f. (shewing the utmost limit of concession to foreigners), and Isaiah 61:6 (where a priestly standing is assigned to the Jews). These considerations, however, are not decisive; and the emphasis of the statement is perhaps better explained by the bolder conception. In any case the prophet seems to contemplate a suspension of the provisions of the Law, for the words “I will take”…
Read Cambridge on Isaiah 66 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I will also take of them for priests - I will give to them an honorable place in my public service; that is, I will make them ministers of religion as if they were priests and Levites.
Read Albert Barnes on Isaiah 66 →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
“And I will select some of them as priests and Levites,” says the LORD.
Of them I will also select priests and Levites,” says Yahweh.
“And I will select some of them as priests and Levites,” says the LORD.
And I will choose some of them as priests and Levites,” says the Lord.
Tyndale line
And I will also take of them for priests and for Levites, saith the LORD.
And of them also will I take for priests and for Levites, saith Jehovah.
And of them also will I take for priests and for Levites, saith the LORD.
And I will also take of them for priests and for Levites, saith the LORD.
And I will take of them for Priestes, and for Leuites, saith the Lord.
Strictly literal
And I will also take of them for priests [and] for Levites, saith Jehovah.
And also of them I take for priests, For Levites, said Jehovah.
And I also take of them for priests, || For Levites,” said YHWH.
And of them also will I take for priests and for Levites, saith the Lord.
Some of these I will even choose as priests and Levites—says Yahweh.
From the Latin
And I will take of them to be priests, and Levites, saith the Lord.
Simplified
I will choose some of them as priests and Levites, says the Lord.
And some of them will I take for priests and Levites, says the Lord.
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 agree in the wording of this verse, with all seven words matched. The Dead Sea Scrolls also support the Masoretic Text, with minor variations in restoration but maintaining the same essential meaning.
וְגַם־ מֵהֶ֥ם אֶקַּ֛ח לַכֹּהֲנִ֥ים לַלְוִיִּ֖ם אָמַ֥ר יְהוָֽה׃
7 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.
וגמ מ׳המה אקח ל׳יא לכוהנים ללויים אמר יהוה
8 words on the leather.
[וגם] מ׳הם אקח [לכהנים] ללוים אמר [יהוה]
3 words on the leather — 1 partly restored, 3 supplied entire by an editor.
[וגם] [מ׳הם] [אקח] לכהנים ללוים [אמר] [יהוה]
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 66:21
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Prep | Ngmpa — Preposition · noun gentilic masculine plural absoluteHRd/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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