1 Kings 11:23 — Word Study
WLCוַיָּ֨קֶם אֱלֹהִ֥ים לוֹ֙ שָׂטָ֔ן אֶת־ רְז֖וֹן בֶּן־ אֶלְיָדָ֑ע אֲשֶׁ֣ר בָּרַ֗ח מֵאֵ֛ת הֲדַדְעֶ֥זֶר מֶֽלֶךְ־ צוֹבָ֖ה אֲדֹנָֽיו׃
BSAAnd Godʼĕlôhîym [Elohim, the supreme Ruler] raised upqûwm▸ [stirred, encouraged] [another] adversarysâṭân [trouble-maker, opponent] RezonRᵉzôwn△ [a Syrian leader] the sonbên [descendant, offspring] of EliadaʼElyâdâʻ whoʼăsher had fledbârach■ [run away, escaped] fromʼêth his masterʼâdôwn [lord, ruler] HadadezerHădadʻezer [meaning Hadad is help] kingmelek [ruler, monarch] of ZobahTsôwbâʼ [a region in Syria]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֨קֶם | and he raised up | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֱלֹהִ֥ים | God | Noun common, masculine plural absolute |
| לוֹ֙ | to him | Preposition, suffix |
| שָׂטָ֔ן | an adversary | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| רְז֖וֹן | Rezon | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אֶלְיָדָ֑ע | Eliada | Noun proper masculine |
| אֲשֶׁ֣ר | who | Particle |
| בָּרַ֗ח | he had fled | Verb, Qal, perfect third person masculine singular |
| מֵאֵ֛ת | from with | Preposition, preposition |
| הֲדַדְעֶ֥זֶר | Hadadezer | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| צוֹבָ֖ה | Zobah | Noun proper |
| אֲדֹנָֽיו׃ | master his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And God raised up against Solomon another adversary, Rezon the son of Eliada, who had fled from his master, Hadadezer king of Zobah, |
| KJV | ¶ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: |
| ASV | And God raised up another adversary unto him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah. |
| YLT | And God raiseth to him an adversary, Rezon son of Eliadah, who hath fled from Hadadezer king of Zobah, his lord, |
| WEB | God raised up an adversary to him, Rezon the son of Eliada, who had fled from his lord, Hadadezer king of Zobah. |
| BBE | And God sent another trouble-maker, Rezon, the son of Eliada, who had gone in flight from his lord, Hadadezer, king of Zobah: |
Where they part company is שָׂטָן — see How Translations Differ.
The main clause is followed by a series of noun phrases and a relative clause that elaborate on the adversary and his background.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbקוּם
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — 1 Kings 11:23
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 Adversaries of Solomongenerated
1 Kings 11:23 describes how God raised up Rezon as an adversary against Solomon, indicating a divine response to the king's actions. This passage is part of a larger narrative that highlights various challenges Solomon faced during his reign, including internal strife and external threats, as seen in the context of 1 Kings 11:14 and 2 Samuel 16:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 11:14 | Then the LORD raised up against Solomon an adversary, Hadad the Edomite, from the royal line of Edom. |
| 2 | 2 Samuel 16:11 | Then David said to Abishai and to all his servants, “Behold, my own son, my own flesh and blood, seeks my life. How much more, then, this Benjamite! Leave him alone and let him curse me, for the LORD has told him so. |
| 3 | Ezra 1:1 | In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: |
| 4 | Isaiah 13:17 | Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold. |
| 5 | Isaiah 37:26 | Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — קוּם, vai.Ya.kemgenerated
The verb קוּם (qum) is a Hiphil form meaning 'to raise up' or 'to establish.' It conveys the action of causing something to arise or come into being, often in a context of authority or power. In this verse, it indicates God's active role in raising up an adversary against Solomon, suggesting a divine orchestration of events.
The verb's use here implies not just a physical rising, but a significant elevation in status or role, highlighting the seriousness of the opposition Solomon faced. The construction also suggests a purposeful act by God, emphasizing His sovereignty over the affairs of kings.
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 יָּ֨קֶם (he raised up) governs the sentence, indicating God's action. The structure includes several noun phrases that identify the adversary and his lineage, creating a complex sentence that emphasizes the adversarial role in relation to Solomon.
The phrase אֱלֹהִ֥ים לוֹ֙ שָׂטָ֔ן highlights the subject (God) and the object (adversary), illustrating the direct action of God in raising up a challenge against Solomon, which is central to the narrative.
Septuagint Backgroundgenerated
The Septuagint translates קוּם as ἐγείρω, meaning 'to awaken' or 'to raise up.' This choice reflects a similar sense of divine action, emphasizing God's role in initiating conflict against Solomon.
The term used in the LXX for שָׂטָן is ἀντίπαλος, which means 'opponent' or 'rival.' This translation broadens the understanding of the adversary's role, suggesting an active opposition rather than merely a passive adversarial stance.
In plain words — the whole versegenerated
1 Kings 11:23 tells us that God raised up Rezon as an adversary against Solomon. This shows how God used challenges to Solomon's reign to fulfill His purposes. Rezon was the son of Eliada and had escaped from his master, Hadadezer, king of Zobah.
Frequently Asked Questionsgenerated
Rezon was a Syrian leader who became an adversary to Solomon after fleeing from Hadadezer, king of Zobah.
This indicates that God actively intervened in Solomon's reign by introducing challenges to fulfill His divine plan.
Rezon's leadership and actions posed a threat to Solomon's kingdom, contributing to the political turmoil during his reign.
The term 'adversary' implies an opponent or trouble-maker, highlighting the conflict and challenges faced by Solomon.
Reflection Questionsgenerated
- How does understanding God's role in raising adversaries change the way we view challenges in our lives?
- What can we learn from Rezon's actions as an adversary about the nature of opposition?
- In what ways might God be using challenges in our lives for His purposes?
- How does this passage inform our understanding of divine sovereignty over human affairs?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 11:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd God stirred him up another adversary,.... One from the north, as the other was from the south: Rezon, the son of Eliadah, which fled from his lord Hadadezer king of Zobah: when David fought with
Read John Gill on 1 Kings 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: God stirred ... up another adverse, Rezon the son of Eliadah, ... This man, who
Read Robert Jamieson on 1 Kings 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen David had defeated him: see , &c. Zobah; a part of Syria between Damascus and Euphrates; of which see .
Read Matthew Poole on 1 Kings 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 11:23 And God stirred him up [another] adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:Ver. 23. And God stirred him up, &c.] See on 1 Kings 11:14. Which fled from his lord Hadadezer.] Whom David had beaten. False friends will be the causes, but not companions of calamity.
Read John Trapp on 1 Kings 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Rezon the son of Eliadah.—The name Rezon, which is not unlike the “Rezin” of 2 Kings 16, appears to signify “prince,” and might naturally mark the founder of a new power. In 1 Kings 20:18 we read of a Hezion, king of Damascus, who would belong to this generation, and may be identical with Rezon. The tradition quoted by Josephus (Ant. vii. 5, 2) from Nicolaus of Damascus, that for ten generations from the days of David, all the kings of Syria bore the name of Hadad, probably means only that the title Hadad was the official title of the monarchy.
Read Charles John Ellicott on 1 Kings 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Rezon the son of Eliadah] Thus God fulfilled his threatening by the prophet Nathan: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; 2 Samuel 7:14.
Read AdamClarke on 1 Kings 11 →CambridgeThe Cambridge Bible for Schools and Colleges23–25. Another adversary raised up against Solomon (Not in Chronicles) 23. And God stirred him up another adversary] R.V. raised up, as in 1 Kings 11:14. There it is said ‘the Lord (i.e. Jehovah)’ raised up the adversary; here it is ‘God (Elohim)’ who does it. There are some who see in this variation an indication of two different sources for the text, the earlier using ‘Elohim,’ the later ‘Jehovah.’ Such an interchange might well be found in a text written even in the days of Solomon, much more so, at the date when this narrative was set down, and is much too slender a thread of evidence to hang so serious a judgement upon. Rezon the son of Eliadah] The latter name should be written Eliada…
Read Cambridge on 1 Kings 11 →Albert Barnes1798–1870Barnes' Notes on the BibleRezon - Possibly the same as the Hezion of 1 Kings 15:18; but probably one who interrupted the royal line of the Damascene Hadads, which was restored after his death.
Read Albert Barnes on 1 Kings 11 →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 God raised up against Solomon another adversary, Rezon the son of Eliada, who had fled from his master, Hadadezer king of Zobah,
God raised up an adversary to him, Rezon the son of Eliada, who had fled from his lord, Hadadezer king of Zobah.
And God raised up against Solomon another adversary, Rezon the son of Eliada, who had fled from his master, Hadadezer king of Zobah,
God also brought against Solomon another enemy, Rezon son of Eliada who had run away from his master, King Hadadezer of Zobah.
Tyndale line
¶ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:
And God raised up another adversary unto him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah.
And God raised up another adversary unto him, Rezon the son of Eliada, which had fled from his lord Hadadezer king of Zobah:
And God stirred him up another adversary, Rezon the son of Eliadah, who fled from his lord Hadadezer king of Zobah:
And God stirred him vp another aduersarie, Rezon the sonne of Eliada, which fled from his lorde Hadadezer King of Zobah.
Strictly literal
God stirred him up yet an adversary, Rezon the son of Eliada, who had fled from Hadadezer king of Zobah, his lord.
And God raiseth to him an adversary, Rezon son of Eliadah, who hath fled from Hadadezer king of Zobah, his lord,
And God raises an adversary against him, Rezon son of Eliadah, who has fled from Hadadezer king of Zobah, his lord,
And God stirred him up [another] adversary, Rezon the son of Elyada', who had fled from Hadad'ezer the king of Zobah his lord;
God also raised up another adversary to Solomon, Rezon son of Eliada, who had fled from his master Hadadezer king of Zobah.
From the Latin
God also raised up against him an adversary, Razon the son of Eliada, who had fled from his master Adarezer the king of Soba:
Simplified
God also encouraged Rezon, son of Eliada, to oppose Solomon. He had run away from his master Hadadezer, king of Zobah. After David had destroyed Zobah's army,
And God sent another trouble-maker, Rezon, the son of Eliada, who had gone in flight from his lord, Hadadezer, king of Zobah:
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 states that God raised up an adversary against Solomon named Rezon, the son of Eliada, who fled from Hadadezer, king of Zobah. The Septuagint has a word-by-word correspondence with the Masoretic Text, but it does not provide a complete translation of this verse, leaving out the specific details about Rezon and his background. Therefore, while the general idea of God raising an adversary is present, the specifics differ due to the incomplete nature of the Septuagint's text at this point.
וַיָּ֨קֶם אֱלֹהִ֥ים לוֹ֙ שָׂטָ֔ן אֶת־ רְז֖וֹן בֶּן־ אֶלְיָדָ֑ע אֲשֶׁ֣ר בָּרַ֗ח מֵאֵ֛ת הֲדַדְעֶ֥זֶר מֶֽלֶךְ־ צוֹבָ֖ה אֲדֹנָֽיו׃
10 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 11:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
N-ms — Noun common · masculine singular absoluteHNcmsa
ad'-ver-sa-ri, ad'-ver-sa-ri: This word (in the singular or plural) is used in the Old Testament to render different Hebrew words. In thirty-two cases the word corresponds to the noun tsar, or the verb tsarar. This noun is the ordinary word for "foe" or "adversary." In twelve passages the Hebrew word, of which "adversary" is the translation, is saTan = noun or saTan = verb. This stem means "to oppose," or "thwart" anyone in his purpose or claims.
The angel of Yahweh was saTan to Balaam (Nu 22:22). The word often denotes a political adversary (1Ki 11:14,23,25). In four cases (namely, Prologue to Job; Zec 3:1,2; 1Ch 21:1; Ps…
Adversary
(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8).
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רְזוֹן (Rzown) refers to Rezon, a Syrian prince mentioned in the context of the United Monarchy, specifically in 1 Kings 11:23. The name is derived from a root meaning 'prince' and is associated with the establishment of a petty kingdom at Damascus during the reigns of David and Solomon.
רְזוֹן n.pr.m. founder of kingdom of Damascus, Solomon’s time
base
H7331 רְזוֹן
7331 Rzown rez-one'
from 7336; prince; Rezon, a Syrian:--Rezon.
see HEBREW for 07336
רְזוֹן (re.zon) — Rezon.
A man living at the time of United Monarchy, only mentioned at 1Ki.11.23;
son of: Eliada (H0450H)
§ Rezon = "prince"
son of Eliadah, a Syrian, who lead a band of freebooters and established a petty kingdom at Damascus in the time of David and Solomon
N-proper — Noun proper masculineHNpm
re'-zon (rezon; Rhazon): Son of Eliadah, and a subject of Hadadezer, king of Zobah (1Ki 11:23). The name appears to be given as chezyon; Hazein (1Ki 15:18; see HEZION), where he is the father of Tabrimmon, whose son Ben-hadad I is known through his leaaue with Asa, king of Judah. When David conquered Zobah, Rezon renounced his allegiance to Hadadezer and became powerful as an independent chief, capturing Damascus and setting up as king. Along with Hadad, the noted Edomite patriot, he became a thorn in the side of Solomon, the one making himself obnoxious in the South, the other in the North, of the kingdom of Israel, both being animated with a bitter hatred of the common foe. It is said of Rezon that he "reigned over Syria" (1Ki…
Rezon
Prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the “captain over a band” of marauders, and took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8). For centuries after this the Syrians were the foes of Israel. He “became an adversary to Israel all the days of Solomon.”
(prince), son of Eliadah, a Syrian, who when David defeated Hadadezer king of Zobah, put himself at the head of a band of freebooters and set up a petty kingdom at Damascus. (1 Kings 11:23) He harassed the kingdom of Solomon during his whole reign. (B.C. 1043-975.)
The founder of a dynasty in Syria-Damascus in the time of David, and a great annoyance to Solomon, 1Ki 11:23-25. He had been an officer under Hadadezer king of Zobah.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
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 אֶלְיָדָע (*Elyada*) means 'God knows' and refers to several individuals in the Old Testament. It is built from the roots for 'God' and 'knowing.' The entries note Eliada as a son of David, a Benjamite warrior chief, and an Aramean father of an adversary of Solomon, with references primarily in 2 Samuel and 1 Kings.
אֶלְיָדָע n.pr.m. (God knows)
son of David
father of an adversary of Solomon
chief of Benjamin
base
H450 אֶלְיָדָע
450 'Elyada` el-yaw-daw'
from 410 and 3045; God (is) knowing; Eljada, the name of two
Israelites and of an Aramaean leader:--Eliada.
see HEBREW for 0410
see HEBREW for 03045
אֶלְיָדָע (el.ya.da) — Eliada.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.16;
son of: David (H1732);
brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); also called Beeliada at 1Ch.14.7;
Also named: be.el.ya.da (בְּעֶלְיָדָע "Beeliada" H1182)
§ Eliadah or Eliada = "God knows"
1) a son of David
2) a Benjamite warrior chief
3) an Aramean, the father of an enemy of Solomon
אֶלְיָדָע (el.ya.da) — Eliada.
A man living at the time of United Monarchy, only mentioned at 1Ki.11.23;
father of: Rezon (H7331)
N-proper — Noun proper masculineHNpm
Eliada
Whom God cares for. (1.) One of David’s sons born after his establishment in Jerusalem (2 Sam. 5:16).
(2.) A mighty man of war, a Benjamite (2 Chr. 17:17).
(3.) An Aramite of Zobah, captain of a marauding band that troubled Solomon (1 Kings 11:23).
(known by God). One of David’s sons; according to the lists, the youngest but one of the family born to him after his establishment in Jerusalem. (2 Samuel 5:16; 1 Chronicles 3:8) (B.C. after 1033.) A mighty man of war, a Benjamite, who led 200,000 of his tribe to the army of Jehoshaphat. (2 Chronicles 17:17) (B.C. 945.)
knowledge of God
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
בָּרַח (barach) is a Hebrew verb meaning to flee or run away. It can also imply going through or hastening, with different nuances in its forms, such as causing someone to flee in the Hiphil stem. The entries highlight its use in various contexts, including sudden flight or urgency.
בָּרַח vb. go through, flee
Qal
go or pass through, of bar
flee
flee = hasten, come quickly
Hiph.
pass through
cause to flee, put to flight
base
H1272 בָּרַח go through, flee
1272 barach baw-rakh'
a primitive root; to bolt, i.e. figuratively, to flee
suddenly:--chase (away); drive away, fain, flee (away), put to
flight, make haste, reach, run away, shoot.
בָּרַח (ba.rach) — to flee.
1) to go through, flee, run away, chase, drive away, put to flight, reach, shoot (extend), hurry away
1a) (Qal)
1a1) to go, pass through
1a2) to flee
1a3) to hasten, come quickly
1b) (Hiphil)
1b1) to pass through
1b2) to cause to flee, put to flight
1b3) to drive away
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep — Preposition · prepositionHR/R
הֲדַדְעֶ֫זֶר (Hadad`ezer) refers to a proper name, specifically a king of Zobah mentioned in the context of the United Monarchy, notably in 2 Samuel 8:3. The name means "Hadad is help" and is derived from two Hebrew roots. It is associated with the figure defeated by David's army.
הֲדַדְעֶ֫זֶר n.pr.m. Hadadezer
base
H1909 הֲדַדְעֶ֫זֶר
1909 Hadad`ezer had-ad-eh'-zer
from 1908 and 5828; Hadad (is his) help; Hadadezer, a Syrian
king:--Hadadezer. Compare 1928.
see HEBREW for 01908
see HEBREW for 05828
see HEBREW for 01928
הֲדַדְעֶ֫זֶר (ha.dad.e.zer) — Hadadezer.
A man of Zobah living at the time of United Monarchy, first mentioned at 2Sa.8.3;
son of: Rehob (H7340I)
§ Hadadezer = "Hadad is help"
son of Rehob, a king of Syria-Zobah defeated by David's army
N-proper — Noun proper masculineHNpm
had-ad-e'-zer (hadhadh`ezer; so 2Sa 8; 1Ki 11:23, but hadhar`ezer, 2Sa 10; 1Ch 18): Mentioned in connection with David's wars of conquest (2Sa 8:3 ff; 2Sa 10:1-19; 1Ch 18:3); was king of Zobah in Syria. The exact position and size of this Syrian principality are uncertain, but it seems to have extended in David's time southward toward Ammon and eastward to the Euphrates. When the Ammonites had put themselves in the wrong with David by the insult done to his ambassadors (2Sa 10:1-5) they summoned to their aid against the incensed king of Israel the Syrians of various adjoining principalities, among them the Syrians of…
Hadadezer
Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north “to recover his border” (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, “to recover his dominion”, i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17).…
(2 Samuel 8:3-12; 1 Kings 11:23). [HADAREZER]
beauty of assistance
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
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…
צוֹבָא (Tsowba') refers to Zobah, a region in Syria known as a separate kingdom during the times of Saul, David, and Solomon. The name is derived from an unused root meaning 'to station.' The entries consistently identify it as a geographical location, specifically northeast of Damascus.
צוֹבָא, צוֹבָה n.pr.terr. an Aramaean kingdom, time of (Saul and) David
base
H6678 צוֹבָא, צוֹבָה, חֲמַת צוֹבָה, צֹבָא
6678 Tsowba' tso-baw'
or Tsowbah {tso-baw'}; or Tsobah {tso-baw'}; from an unused
root meaning to station; a station; Zoba or Zobah, a region of
Syria:--Zoba, Zobah.
צוֹבָא (tso.va) — Zobah.
§ Zoba or Zobah = "station"
the name of a portion of Syria which formed a separate kingdom in the times of Saul, David, and Solomon; located northeast of Damascus
צוֹבָא (tso.va) — Zobah.
Zoba or Zobah = "station"
the name of a portion of Syria which formed a separate kingdom in the times of Saul, David, and Solomon; located northeast of Damascus
Another name of tso.va (צוֹבָא "Zobah" H6678G)
N-proper — Noun properHNpl
zo'-ba (tsobhah; Souba): The name is derived by Halevy from zehobhah as referring to its supplies of "bright yellow" brass; but this word might be more appropriately used to contrast its cornfields with white Lebanon. Zobah was an Aramean kingdom of which we have the first notice in Saul's wars (1Sa 14:47).
(1) David's First War.
When David sought to extend his boundary to the Euphrates, he came into contact with its king Hadadezer, and a great battle was fought in which David took many prisoners. Damascus, however, came to the rescue and fresh resistance was made, but a complete rout followed and great spoil fell to the victor, as well as access to the rich copper mines of Tebah and Berothai. Toi, king of Hamath, who had suffered in war with Hadadezer, now sent his son on an embassy with greetings and gifts to David (
Zobah
=Aram-Zobah, (Ps. 60, title), a Syrian province or kingdom to the south of Coele-Syria, and extending from the eastern slopes of Lebanon north and east toward the Euphrates. Saul and David had war with the kings of Zobah (1 Sam. 14:47; 2 Sam. 8:3; 10:6).
Zobebah, an army; warring
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms