2 Chronicles 1:7 — Word Study
WLCבַּלַּ֣יְלָה הַה֔וּא נִרְאָ֥ה אֱלֹהִ֖ים לִשְׁלֹמֹ֑ה וַיֹּ֣אמֶר ל֔וֹ שְׁאַ֖ל מָ֥ה אֶתֶּן־ לָֽךְ׃
BSAThathûwʼ [same, specific] nightlayil [of darkness, adversity] Godʼĕlôhîym [Elohim, the supreme Provider] appearedrâʼâh■ [was seen, revealed Himself] ◂to SolomonShᵉlômôh [the king of Israel] and saidʼâmar▸ [spoke, commanded] Askshâʼal [inquire, request] [and] I will give itnâthan▸ [bestow, grant]
| Greek | English | Parsing |
|---|---|---|
| בַּלַּ֣יְלָה | in the night | Preposition, noun common masculine singular absolute |
| הַה֔וּא | that | Particle, pronoun |
| נִרְאָ֥ה | he appeared | Verb, Niphal, perfect third person masculine singular |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| לִשְׁלֹמֹ֑ה | to Solomon | Preposition, noun proper masculine |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| ל֔וֹ | to him | Preposition, suffix |
| שְׁאַ֖ל | ask | Verb, Qal, imperative second person masculine singular |
| מָ֥ה | what? | Pronoun |
| אֶתֶּן־ | will I give | Verb, Qal, imperfect first person common singular |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | That night God appeared to Solomon and said, “Ask, and I will give it to you!” |
| KJV | ¶ In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. |
| ASV | In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. |
| YLT | In that night hath God appeared to Solomon, and saith to him, 'Ask — what do I give to thee?' |
| WEB | That night, God appeared to Solomon and said to him, “Ask for what you want me to give you.” |
| BBE | In that night God came to Solomon in a vision, and said to him, Say what I am to give you. |
All translations agree on the essence of God's appearance and invitation to Solomon.
The sentence is straightforward, with a main clause followed by a direct speech clause, emphasizing God's invitation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbרָאָה
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 — 2 Chronicles 1:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Appearance to Solomongenerated
2 Chronicles 1:7 recounts a significant encounter where God reveals Himself to Solomon during the night. This moment sets the stage for Solomon's request for wisdom, highlighting the relationship between divine guidance and human inquiry. The surrounding verses illustrate Solomon's dedication and the context of his kingship, as he seeks to honor God through his leadership.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 3:5–15 | One night at Gibeon the LORD appeared to Solomon in a dream, and God said, “Ask, and I will give it to you!” |
| 2 | Proverbs 3:5–6 | Trust in the LORD with all your heart, and lean not on your own understanding; |
| 3 | Matthew 7:7–8 | Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. |
| 4 | Mark 10:36–37 | “What do you want Me to do for you?” He inquired. |
| 5 | John 16:23 | In that day you will no longer ask Me anything. Truly, truly, I tell you, whatever you ask the Father in My name, He will give you. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נִרְאָ֥ה, nir.'Ahgenerated
The verb רָאָה (ra'ah) means 'to see' and indicates a range of perceptions, from literal sight to deeper understanding. In this context, it signifies God's active presence and revelation to Solomon, emphasizing the divine initiative in their relationship.
The Niphal form suggests a passive aspect, indicating that Solomon did not initiate this appearance; rather, God chose to reveal Himself. This underscores the significance of divine revelation in guiding human decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses appeared for the Hebrew נִרְאָ֥ה.
Sentence Structuregenerated
The main verb נִרְאָ֥ה (he appeared) governs the sentence, with the subject אֱלֹהִ֖ים (God) directly preceding it. This structure highlights God's role as the initiator of the encounter.
The clause structure is straightforward, with the verb followed by a direct address to Solomon, making the divine invitation clear and immediate.
Septuagint Backgroundgenerated
The Septuagint translates נִרְאָ֥ה as ὤφθη (was seen), which retains the meaning of appearance but may imply a more passive reception of God's presence. This choice emphasizes the visibility of God's action to Solomon.
The Greek word θεὸς for אֱלֹהִ֖ים also reflects the same divine authority, ensuring continuity in the portrayal of God across translations.
In plain words — the whole versegenerated
2 Chronicles 1:7 describes how God appeared to Solomon at night and invited him to ask for anything he desired. This moment highlights God's willingness to provide for Solomon as he begins his reign.
Frequently Asked Questionsgenerated
It signifies a direct communication from God, indicating His presence and readiness to engage with Solomon.
Night can symbolize a time of uncertainty or reflection, making God's appearance even more profound.
It shows his humility and desire for wisdom rather than material wealth, reflecting a heart aligned with God's purposes.
It echoes the theme of divine guidance in leadership, seen in other passages where God grants wisdom or insight to His chosen leaders.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my own decisions?
- How can I cultivate a heart that seeks wisdom like Solomon's?
- What does it mean for me to ask God for what I need?
- How can I recognize and respond to God's presence in my life?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, emphasizing the importance of asking for spiritual rather than worldly things, as exemplified by Solomon's request.
You also therefore should ask nothing worldly, but all things spiritual, and you will surely receive. For so Solomon, because he asked what he ought, behold, how quickly he received.Early Church Fathers on 2 Chronicles 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn that night did God appear unto Solomon,.... From hence to the end of 2 Chronicles 1:12 it is the same with 1 Kings 3:5.
Read John Gill on 2 Chronicles 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. In that night did God appear - (see the note at 1 Kings 3:5.)
Read Robert Jamieson on 2 Chronicles 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that night, after those sacrifices were offered. Did God appear, in a dream, of which See Poole "", &c.
Read Matthew Poole on 2 Chronicles 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 1:7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.Ver. 7. In that night.] See on 1 Kings 3:5. Did God appear.] That this was a divine dream, Solomon was sufficiently sensible, by the great wisdom wherewith he found himself indued when he awoke.
Read John Trapp on 2 Chronicles 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-13) God’s revelation to Solomon by night. (Comp. 1 Kings 3:5-15.)
Read Charles John Ellicott on 2 Chronicles 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. In that night] The night following the sacrifice. On Solomon's choice, see the notes on 1Kg 3:5-15.
Read AdamClarke on 2 Chronicles 1 →CambridgeThe Cambridge Bible for Schools and Colleges7–13 (= 1 Kings 3:5-15). Solomon’s Vision and Return to Jerusalem 7. did God appear] In Kings, the Lord appeared in a dream.
Read Cambridge on 2 Chronicles 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe verbal differences between this passage and the corresponding one of Kings 1 Kings 3:5-14 are very considerable, and indicate the general truth that the object of the sacred historians is to give
Read Albert Barnes on 2 Chronicles 1 →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
That night God appeared to Solomon and said, “Ask, and I will give it to you!”
That night, God appeared to Solomon and said to him, “Ask for what you want me to give you.”
That night God appeared to Solomon and said, “Ask, and I will give it to you!”
That night God appeared to Solomon and said to him, “Tell me what I should give you.”
Tyndale line
¶ In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
In that night God appeared to Solomon, and said to him, Ask what I shall give thee.
The same night did God appeare vnto Salomon, and sayde vnto him, Aske what I shall giue thee.
Strictly literal
In that night God appeared to Solomon, and said to him, Ask what I shall give thee.
In that night hath God appeared to Solomon, and saith to him, 'Ask — what do I give to thee?'
In that night God has appeared to Solomon and says to him, “Ask—what do I give to you?”
In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
God appeared to Solomon that night and said to him, “Ask! What should I give you?”
From the Latin
And behold that night God appeared to him, saying: Ask what thou wilt that I should give thee.
Simplified
That night God appeared to Solomon and told him, “Ask what you want me to give you.”
In that night God came to Solomon in a vision, and said to him, Say what I am to give you.
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 in this verse, with a close correspondence in wording. The Septuagint captures the essence of the Hebrew text, although it may differ in syntax.
בַּלַּ֣יְלָה הַה֔וּא נִרְאָ֥ה אֱלֹהִ֖ים לִשְׁלֹמֹ֑ה וַיֹּ֣אמֶר ל֔וֹ שְׁאַ֖ל מָ֥ה אֶתֶּן־ לָֽךְ׃
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 2 Chronicles 1:7
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.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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
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-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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…
שְׁלֹמֹה (Shlomoh) refers to Solomon, the son of David and Bathsheba, known as a king of Judah. The name means 'peaceful' and he is recognized as the third king of Israel, credited with authorship of Proverbs and Song of Songs. He is first mentioned in 2 Samuel 5:14.
שְׁלֹמֹה 293 n.pr.m. Solomon
base
H8010 שְׁלֹמֹה
8010 Shlomoh shel-o-mo'
from 7965; peaceful; Shelomah, David's successor:--Solomon.
see HEBREW for 07965
שְׁלֹמֹה (she.lo.moh) — Solomon.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Nathan (H5416);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); married to daughter_of_Pharaoh (H6547P) and Naamah (H5279A);
father of: Taphath (H2955), Basemath (H1315) and Rehoboam (H7346); also called Jedidiah at 2Sa.12.25;
§ Solomon = "peace"
son of David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs
Prep | N-proper — Preposition · noun proper masculineHR/Npm
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms