1 Kings 22:25 — Word Study
WLCוַיֹּ֣אמֶר מִיכָ֔יְהוּ הִנְּךָ֥ רֹאֶ֖ה בַּיּ֣וֹם הַה֑וּא אֲשֶׁ֥ר תָּבֹ֛א חֶ֥דֶר בְּחֶ֖דֶר לְהֵחָבֵֽה׃
BSAMicaiahMîykâyᵉhûw repliedʼâmar▸ You will soon seerâʼâh [on that day of reckoning] on thathûwʼ dayyôwm [of judgment] whenʼăsher you gobôwʼ▸ [to flee, to escape] [and] hidechâbâh [to conceal yourself, to be in secret] in an innercheder roomcheder [a private chamber, a secret place]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מִיכָ֔יְהוּ | Micaiah | Noun proper masculine |
| הִנְּךָ֥ | there you | Particle, suffix |
| רֹאֶ֖ה | [are] about to see | Verb, Qal, participle (active) masculine singular |
| בַּיּ֣וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֑וּא | that | Particle, pronoun |
| אֲשֶׁ֥ר | when | Particle |
| תָּבֹ֛א | you will go | Verb, Qal, imperfect second person masculine singular |
| חֶ֥דֶר | a room | Noun common, masculine singular absolute |
| בְּחֶ֖דֶר | in a room | Preposition, noun common masculine singular absolute |
| לְהֵחָבֵֽה׃ | to hide yourself | Preposition, verb niphal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Micaiah replied, “You will soon see, on that day when you go and hide in an inner room.” |
| KJV | And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. |
| ASV | And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself. |
| YLT | And Micaiah saith, 'Lo, thou art seeing on that day, when thou goest in to the innermost chamber to be hidden.' |
| WEB | Micaiah said, “Behold, you will see on that day when you go into an inner room to hide yourself.” |
| BBE | And Micaiah said, Truly, you will see on that day when you go into an inner room to keep yourself safe. |
Translations agree here, reflecting a consistent understanding of Micaiah's warning.
The sentence has one main clause with several phrases that provide context and detail, creating a clear and direct message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִיכָיְהוּ
verbאָמַר
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 — 1 Kings 22:25
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 Prophecy of Micaiahgenerated
1 Kings 22:25 presents a confrontation between the prophet Micaiah and the king's false prophets. Micaiah boldly declares the impending truth that will be revealed when King Ahab attempts to escape judgment. This moment underscores the tension between divine prophecy and human authority, illustrating the consequences of ignoring God's word. Micaiah's role as a true prophet contrasts sharply with the surrounding falsehoods, emphasizing the importance of listening to God's voice in times of crisis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 31:8 | Among the slain were Evi, Rekem, Zur, Hur, and Reba—the five kings of Midian. They also killed Balaam son of Beor with the sword. |
| 2 | Isaiah 9:14–16 | So the LORD will cut off Israel’s head and tail, both palm branch and reed in a single day. |
| 3 | Jeremiah 23:15 | Therefore this is what the LORD of Hosts says concerning the prophets: “I will feed them wormwood and give them poisoned water to drink, for from the prophets of Jerusalem ungodliness has spread throughout the land.” |
| 4 | Jeremiah 28:16–17 | Therefore this is what the LORD says: ‘I am about to remove you from the face of the earth. You will die this year because you have preached rebellion against the LORD.’” |
| 5 | Jeremiah 29:21–22 | This is what the LORD of Hosts, the God of Israel, says about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying to you lies in My name: “I will deliver them to Nebuchadnezzar king of Babylon, and he will kill them before your very eyes. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מִיכָ֔יְהוּ, mi.Kha.ye.hugenerated
The name מִיכָיְהוּ (mi.Kha.ye.hu) means 'who is like God?' It signifies a significant prophetic figure in Israel's history, particularly known for his confrontation with King Ahab. The use of this name highlights the theme of divine authority versus human defiance in the narrative.
As a proper noun, Micaiah serves as the subject of the verse, emphasizing his role as the mouthpiece of God. His declaration is not merely a personal opinion but a prophetic utterance that carries weight in the context of Israel's leadership and destiny.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which captures Micaiah's warning effectively.
Sentence Structuregenerated
The verse is structured around a single main clause governed by the verb וַיֹּ֣אמֶר, and he said, with the subject מִיכָ֔יְהוּ following it. The sentence unfolds with a series of phrases that elaborate on what Micaiah is saying, including prepositional phrases that specify the context of the prophecy.
The word order places Micaiah at the forefront, highlighting his authority in delivering the message. The subsequent phrases provide clarity on the conditions and circumstances surrounding the prophecy.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֣אמֶר as εἶπεν (eipen), which carries the same meaning of 'he said.' This choice reflects a direct correspondence to the Hebrew, maintaining the focus on Micaiah's spoken declaration.
The translation choices in the Septuagint suggest a consistent understanding of Micaiah's role as a prophet, emphasizing the importance of his words in the context of divine communication.
In plain words — the whole versegenerated
1 Kings 22:25 shows Micaiah, a prophet, telling King Ahab that he will see the truth when he tries to hide. This moment highlights the tension between God's message and human authority, as Micaiah stands firm against the false prophets surrounding the king.
Frequently Asked Questionsgenerated
Micaiah is indicating that Ahab will soon face the consequences of his actions and will come to realize the truth of God's judgment.
The mention of hiding suggests Ahab's fear and the futility of trying to escape God's judgment, emphasizing that divine truth cannot be concealed.
Micaiah's role highlights the importance of speaking God's truth, even in the face of opposition, and serves as a reminder of the consequences of ignoring divine warnings.
This verse is part of a larger narrative that contrasts true prophecy with falsehood, illustrating the struggle between God's will and human disobedience in Israel's history.
Reflection Questionsgenerated
- What are some ways I can discern truth from falsehood in my own life, as Micaiah did?
- How do I respond when faced with opposition for speaking the truth?
- What does it mean to me that God's truth cannot be hidden, even in secret?
- In what areas of my life do I need to be more like Micaiah, standing firm in faith and truth?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights Micaiah's prophetic warning and the consequences faced by those who oppose God's truth.
Go into a chamber: This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy.Early Church Fathers on 1 Kings 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 22:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Micaiah said, behold, thou shalt see in the day when thou shalt go into an inner chamber to hide thyself.
Read John Gill on 1 Kings 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. No JFB commentary on this verse.
Read Robert Jamieson on 1 Kings 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOut of a just fear and expectation of the deserved punishment of a false prophet, and of the great author and abettor of this pernicious war, and of Ahab’ s destruction.
Read Matthew Poole on 1 Kings 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 22:25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.Ver. 25. When thou shalt go into an inner chamber to hide thyself,] viz., From the Syrians’ invading; or rather from Ahab’ s friends, who seeing him slain and the army routed, shall seek thee out to the slaughter for thy false prophecy.
Read John Trapp on 1 Kings 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. When thou shalt go into an inner chamber] It is probable that this refers to some Divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place to hide himself from the resentment of Jezebel, and the Israelitish courtiers, and there it is probable he perished; but how, when, or where, is not mentioned.
Read AdamClarke on 1 Kings 22 →CambridgeThe Cambridge Bible for Schools and Colleges25. Behold, thou shalt see in [R.V. on] that day] The small change harmonizes this passage with 2 Chron. What Micaiah was to see and be convinced of was, that the spirit of God had passed away from him and gone to Micaiah. The events would bring proof with them. into an inner chamber] See note on 1 Kings 20:3 above. to hide thyself] When the news of the defeat came Samaria would be terrified, and such as expected the invader to come on, after his victory, would seek the securest places of concealment. The story tells us nothing of the events which followed Ahab’s death, but a man whose words, boastful now, were so belied in a few days would certainly desire to avoid being seen as much as…
Read Cambridge on 1 Kings 22 →Albert Barnes1798–1870Barnes' Notes on the BibleMicaiah addresses himself not so much to Zedekiah’s question, as to the main point which lies in dispute - which of them, namely, is a true prophet. “When the news, i.
Read Albert Barnes on 1 Kings 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Go into an inner chamber — No account of Zedekiah’s subsequent history is recorded, but it has generally been, with much probability, supposed that when Ahab’s friends saw the fatal issue of this
Read Daniel Denison Whedon on 1 Kings 22 →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
Micaiah replied, “You will soon see, on that day when you go and hide in an inner room.”
Micaiah said, “Behold, you will see on that day when you go into an inner room to hide yourself.”
Micaiah replied, “You will soon see, on that day when you go and hide in an inner room.”
Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.”
Tyndale line
And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.
And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.
And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
And Michaiah saide, Behold, thou shalt see in that day, when thou shalt goe from chamber to chamber to hide thee.
Strictly literal
And Micah said, Behold, thou shalt see on that day when thou shalt go from chamber to chamber to hide thyself.
And Micaiah saith, 'Lo, thou art seeing on that day, when thou goest in to the innermost chamber to be hidden.'
And Micaiah says, “Behold, you are seeing on that day when you go into the innermost chamber to be hidden.”
And Michayhu said, Behold, thou shalt see it on that day, when thou shalt go into the innermost chamber to hide thyself.
Micaiah said, “Look, you will see on that day when you will go to hide in an inner room.”
From the Latin
And Micheas said: Thou shalt see in the day when thou shalt go into a chamber within a chamber to hide thyself.
Simplified
“You'll soon find out when you try and find some secret place to hide!” Micaiah replied.
And Micaiah said, Truly, you will see on that day when you go into an inner room to keep yourself safe.
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 their wording for this verse, demonstrating a consistent transmission of the text across these traditions. There are no significant variations in the content, affirming the reliability of Micaiah's prophecy.
וַיֹּ֣אמֶר מִיכָ֔יְהוּ הִנְּךָ֥ רֹאֶ֖ה בַּיּ֣וֹם הַה֑וּא אֲשֶׁ֥ר תָּבֹ֛א חֶ֥דֶר בְּחֶ֖דֶר לְהֵחָבֵֽה׃
11 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.
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 22:25
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מִיכָֽיְהוּ (Micaiah) refers to a name meaning 'who is like God.' It designates several individuals, including a prophet from Samaria, son of Imlah, who predicted King Ahab's downfall, and another son of Gemariah during Jeremiah's time. The entries note its use in contexts from the period of the judges to the divided monarchy.
מִיכָֽיְהוּ n.pr.m. (so on an Isr. scarab)
an Ephraimite
a prophet, the son of Imlah
a contemp. of Jer.
base
H4321 מִיכָֽיְהוּ, מִיכָהוּ
4321 Miykayhuw me-kaw-yeh-hoo'
or Mikayhuw (Jeremiah 36:11) {me-kaw-yeh-hoo'}; abbrev. for
4322; Mikajah, the name of three Israelites:--Micah, Micaiah,
Michaiah.
see HEBREW for 04322
מִיכָֽיְהוּ (mi.kha.ye.hu) — Micaiah.
A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.22.8;
son of: Imlah (H3229)
§ Micah or Micaiah or Michaiah = "who is like God"
1) an Ephraimite during the period of the judges
2) son of Imlah and a prophet of Samaria who predicted the defeat and death of king Ahab of Israel
3) son of Gemariah in the time of Jeremiah
מִיכָֽיְהוּ (mi.kha.ye.hu) — Micaiah.
A man living at the time of Divided Monarchy, first mentioned at Jer.36.11;
son of: Gemariah (H1587H)
§ Micah or Micaiah or Michaiah = "who is like God"
1) an Ephraimite during the period of the judges
2) son of Imlah and a prophet of Samaria who predicted the defeat and death of king Ahab of Israel
3) son of Gemariah in the time of Jeremiah
מִיכָֽיְהוּ (mi.kha.ye.hu) — Micah.
A man living before Israel's Monarchy, first mentioned at Jdg.17.1
N-proper — Noun proper masculineHNpm
mi-ka'-ya, mi-ki'-a (mikhayahu, "who is like Yah?"; Meichaias): A frequently occurring Old Testament name occasionally contracted to MICA or MICAH (which see). In the King James Version it is usually spelled "Michaiah."
(1) The mother of Abijah (2Ch 13:2, the King James Version "Michaiah"). The parallel passage (1Ki 15:2; compare 2Ch 11:20) indicates that Michaiah here is a corruption of MAACAH (which see) (so the Septuagint).
Micaiah
Who is like Jehovah?, the son of Imlah, a faithful prophet of Samaria (1 Kings 22:8-28). Three years after the great battle with Ben-hadad (20:29-34), Ahab proposed to Jehoshaphat, king of Judah, that they should go up against Ramoth-Gilead to do battle again with Ben-hadad. Jehoshaphat agreed, but suggested that inquiry should be first made “at the word of Jehovah.” Ahab’s prophets approved of the expedition; but Jehoshaphat, still dissatisfied, asked if there was no other prophet besides the four hundred that had appeared, and was informed of this Micaiah. He was sent for from prison, where he had been confined, probably on account of some prediction disagreeable to Ahab; and he condemned the expedition, and prophesied that it would end, as it did, in disaster. We hear nothing further of this prophet. Some have supposed that…
(who is like God?). Micahiah, the son of Imlah, was a prophet of Samaria, who in the last year of the reign of Ahab king of Israel predicted his defeat and death, B.C. 897. (1 Kings 22:1-35; 2 Chronicles 18:1) ...
1. A faithful and fearless prophet, consulted by King Ahab at the demand of Jehoshaphat as to the issue of their proposed campaign against the Syrians. He was imprisoned to abide the event, which coincided with his predictions and probably secured his release, 1Ki 22:8-38. Ahab’s conduct in this matter displays the amazing folly of sins against light.
2. A prince of Judah, who seconded the efforts of Jehoshaphat to instruct and reform the people of Judah, 2Ki 17:7-9.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
HTj/Sp2ms — Particle · suffixHTj/Sp2ms
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
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
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
N-ms — Noun common · masculine singular absoluteHNcmsa
room.
See HOUSE.
The references to "room" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43)
Is sometimes synonymous with seat or place, as in Lu 14:8-10; 20:46.
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
room.
See HOUSE.
The references to "room" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43)
Is sometimes synonymous with seat or place, as in Lu 14:8-10; 20:46.
חָבָה (chabah) is a Hebrew verb meaning to withdraw or hide. It can refer to both the act of hiding oneself and the general concept of secrecy. The entries indicate its use in different forms, such as Qal and Niphal, which relate to the nuances of withdrawal and concealment.
[חָבָה] vb. withdraw, hide
Qal withdraw into privacy
Niph. withdraw, hide oneself
base
H2247 [חָבָה] withdraw, hide
2247 chabah khaw-bah'
a primitive root (compare 2245); to secrete:--hide (self).
see HEBREW for 02245
חָבָה (cha.vah) — to hide.
1) to withdraw, hide, hide oneself
1a) (Qal) to withdraw
1b) (Niphal) to hide oneself, remain hidden, withdraw
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc