1 Kings 22:9 — Word Study
WLCוַיִּקְרָא֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל אֶל־ סָרִ֖יס אֶחָ֑ד וַיֹּ֕אמֶר מַהֲרָ֖ה מִיכָ֥יְהוּ בֶן־ יִמְלָֽה׃
BSASo the kingmelek [ruler, monarch] of IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants] calledqârâʼ▸ [to summon, invoke] oneʼechâd [a single, unique] of his officialsçârîyç [eunuch, high-ranking officer] and saidʼâmar▸ Bringmâhar [to fetch, hasten] MicaiahMîykâyᵉhûw [who is like God] sonbên [descendant, offspring] of Imlah {at once}Yimlâʼ [an Israelite who lived during the Divided Monarchy period, quickly, without delay, to hasten]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקְרָא֙ | and he summoned | Verb, Qal, sequential imperfect third person masculine singular |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אֶל־ | Preposition | |
| סָרִ֖יס | a court-official | Noun common, masculine singular absolute |
| אֶחָ֑ד | one | Noun common, feminine singular absolute |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מַהֲרָ֖ה | bring quickly ! | Verb piel imperative second person masculine singular, suffix |
| מִיכָ֥יְהוּ | Micaiah | Noun proper masculine |
| בֶן־ | [the] son of | Noun common, masculine singular construct |
| יִמְלָֽה׃ | Imlah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the king of Israel called one of his officials and said, “Bring Micaiah son of Imlah at once.” |
| KJV | Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. |
| ASV | Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imlah. |
| YLT | And the king of Israel calleth unto a certain eunuch, and saith, 'Hasten Micaiah son of Imlah.' |
| WEB | Then the king of Israel called an officer, and said, “Quickly get Micaiah the son of Imlah.” |
| BBE | Then the king of Israel sent for one of his unsexed servants and said, Go quickly and come back with Micaiah, the son of Imlah. |
Where they part company is in the urgency of the command — see How Translations Differ.
The sentence features a main clause with a command, reflecting the king's authority and urgency.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbקָרָא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Kings 22:9
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 King's Inquirygenerated
1 Kings 22:9 describes a moment when the king of Israel seeks the counsel of Micaiah, a prophet known for his unfavorable prophecies. This occurs amid a gathering of prophets, where the king desires to know the outcome of a military venture. The urgency in the king's request highlights the critical nature of the decision he faces, paralleling the tension present in other biblical narratives where divine guidance is sought.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 9:32 | He looked up at the window and called out, “Who is on my side? Who?” And two or three eunuchs looked down at him. |
| 2 | 2 Chronicles 18:8 | So the king of Israel called one of his officials and said, “Bring Micaiah son of Imlah at once.” |
| 3 | Isaiah 39:7 | And some of your descendants, your own flesh and blood, will be taken away to be eunuchs in the palace of the king of Babylon.” |
| 4 | Daniel 1:18 | Now at the end of the time specified by the king, the chief official presented them to Nebuchadnezzar. |
| 5 | 1 Kings 22:26–27 | And the king of Israel declared, “Take Micaiah and return him to Amon the governor of the city and to Joash the king’s son, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מַהֲרָ֖ה, ma.ha.Rahgenerated
The Hebrew word מַהֲרָ֖ה (mahar) is an imperative form meaning to hasten or bring quickly. It conveys a sense of urgency, indicating that the king desires immediate action in summoning Micaiah.
This word is derived from a root that implies quickness or urgency, and its use here underscores the king's need for swift counsel in a pressing situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the urgency of the command.
Sentence Structuregenerated
The finite verb וַיִּקְרָא֙ (vai.yik.Ra') governs the main clause, indicating the action of summoning. The structure includes a noun phrase (the subject), a prepositional phrase indicating direction, and a verb phrase that describes what the king commanded.
The sentence emphasizes the king's authority and urgency, with the imperative מַהֲרָ֖ה (mahar) highlighting the need for immediate action.
Septuagint Backgroundgenerated
The Septuagint translates the verb וַיִּקְרָא֙ as ἐκάλεσεν, meaning 'he called.' This choice aligns closely with the Hebrew meaning of summoning or calling.
The use of ἐκάλεσεν suggests a straightforward interpretation of the king's command, maintaining the urgency present in the Hebrew text.
In plain words — the whole versegenerated
1 Kings 22:9 shows the king of Israel calling for Micaiah, the prophet, to get his advice. The king is in a situation where he needs to make an important decision, and he wants Micaiah to come quickly to provide guidance.
Frequently Asked Questionsgenerated
The king is in a critical situation and needs Micaiah's counsel to make an informed decision about going to battle.
Micaiah is known for delivering prophecies that often go against the king's desires, making his input crucial yet potentially unwelcome.
This moment sets the stage for the unfolding events of the battle and the prophetic messages that follow, illustrating the tension between divine will and human decision-making.
The term indicates a high-ranking officer in the royal court, suggesting that the king's command is being relayed through someone of significant status.
Reflection Questionsgenerated
- What does this verse teach us about the importance of seeking wise counsel?
- How do urgency and authority play a role in decision-making, as seen in this passage?
- In what ways can we apply the lessons from Micaiah's story in our own lives?
- How do we respond when we receive counsel that we may not want to hear?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Kings 22:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the king of Israel called an officer,.... An eunuch, as the word is sometimes used, one of pages: and said, hasten hither Micaiah the son of Imlah; who, as it seems from 1 Kings 22:26 was in
Read John Gill on 1 Kings 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. No JFB commentary on this verse.
Read Robert Jamieson on 1 Kings 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 22:9 Then the king of Israel called an officer, and said, Hasten [hither] Micaiah the son of Imlah.Ver. 9. Hasten hither Micaiah the son of Imlah.] This was not Micah, one of the small prophets, as we call them, but another, that lived a hundred and fifty years before him. Michajah, with "J" consonant, Drusius will have him called.
Read John Trapp on 1 Kings 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The king of Israel called an officer] סריס saris, literally a eunuch; probably a foreigner, for it was not lawful to disgrace an Israelite by reducing him to such a state.
Read AdamClarke on 1 Kings 22 →CambridgeThe Cambridge Bible for Schools and Colleges9. Hasten hither] R.V. Fetch quickly. This is the rendering in Chronicles, and enables us to dispense with italics.
Read Cambridge on 1 Kings 22 →Albert Barnes1798–1870Barnes' Notes on the BibleAn officer - More properly, as in the margin, “a eunuch.” Eunuchs seem to have been first introduced among the Israelites by David (1 Chronicles 28:1 note). They were a natural accompaniment of the seraglio of Solomon.
Read Albert Barnes on 1 Kings 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. An officer — ñøéñ, a eunuch; one who was in constant attendance on the king.
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
So the king of Israel called one of his officials and said, “Bring Micaiah son of Imlah at once.”
Then the king of Israel called an officer, and said, “Quickly get Micaiah the son of Imlah.”
So the king of Israel called one of his officials and said, “Bring Micaiah son of Imlah at once.”
The king of Israel summoned an official and said, “Quickly bring Micaiah son of Imlah.”
Tyndale line
Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.
Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imlah.
Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imlah.
Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.
Then the King of Israel called an Eunuche, and sayde, Call quickely Michaiah the sonne of Imlah.
Strictly literal
Then the king of Israel called a chamberlain, and said, Fetch quickly Micah the son of Imlah.
And the king of Israel calleth unto a certain eunuch, and saith, 'Hasten Micaiah son of Imlah.'
And the king of Israel calls to a certain eunuch and says, “Hurry along Micaiah son of Imlah.”
Then called the king of Israel a certain officer, and said, Hasten hither Michayhu the son of Yimlah.
Then the king of Israel called an officer and commanded, “Bring Micaiah son of Imlah, right away.”
From the Latin
Then the king of Israel called an eunuch, and said to him: Make haste, and bring hither Micheas the son of Jemla.
Simplified
The king of Israel called over one of his officials and told him, “Bring me Micaiah, son of Imlah, right away.”
Then the king of Israel sent for one of his unsexed servants and said, Go quickly and come back with Micaiah, the son of Imlah.
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 largely agree on the wording of this verse, with 10 of the 11 words matched. The Septuagint's translation reflects the same essential meaning, although its word order differs.
וַיִּקְרָא֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל אֶל־ סָרִ֖יס אֶחָ֑ד וַיֹּ֕אמֶר מַהֲרָ֖ה מִיכָ֥יְהוּ בֶן־ יִמְלָֽה׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 22:9
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
סָרִיס (sārîs) means 'eunuch' and is derived from a root implying castration. It can also refer to an official or minister of state, particularly one serving in female quarters. The term appears in contexts related to royal or governmental roles.
סָרִיס 45 n.m. eunuch
base
H5631 סָרִיס eunuch
5631 cariyc saw-reece'
or caric {saw-reece'}; from an unused root meaning to
castrate; a eunuch; by implication, valet (especially of the
female apartments), and thus, a minister of
state:--chamberlain, eunuch, officer. Compare 7249.
see HEBREW for 07249
סָרִיס (sa.ris) — eunuch.
official, eunuch
N-ms — Noun common · masculine singular absoluteHNcmsa
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
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
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sh
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.
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…
יִמְלָה (Yimla') refers to a male figure from the time of the Divided Monarchy, specifically the father of the prophet Micaiah. The name is derived from a root meaning 'full.' It appears in 1 Kings 22:8 and is associated with the meaning 'whom God will fill up.'
יִמְלָה, יִמְלָא n.pr.m. father of prophet Micaiah of Isr.
base
H3229 יִמְלָה, יִמְלָא
3229 Yimla' yeem-law'
or Yimlah {yim-law'}; from 4390; full; Jimla or Jimlah, an
Israelite:--Imla, Imlah.
see HEBREW for 04390
יִמְלָה (yim.lah) — Imlah.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.22.8;
father of: Micaiah (H4321)
§ Imlah or Imla = "whom God will fill up"
father of Michaiah the prophet
N-proper — Noun proper masculineHNpm
plentitude; circumcision