2 Chronicles 15:17 — Word Study
WLCוְהַ֨בָּמ֔וֹת לֹא־ סָ֖רוּ מִיִּשְׂרָאֵ֑ל רַ֧ק לְבַב־ אָסָ֛א הָיָ֥ה שָׁלֵ֖ם כָּל־ יָמָֽיו׃
BSAThe high placesbâmâh [cultic platforms, shrines] were notlôʼ removedçûwr■ [taken away, turned aside] from IsraelYisrâʼêl [Jacob's descendants] butraq Asa’sʼÂçâʼ [the king of Judah] heartlêbâb [innermost being, mind, and will] washâyâh■ fully devotedshâlêm [perfect, complete, whole] allkôl his daysyôwm [lifetime, years of life]
| Greek | English | Parsing |
|---|---|---|
| וְהַ֨בָּמ֔וֹת | and the high places | Conjunction, particle, noun common feminine plural absolute |
| לֹא־ | not | Particle |
| סָ֖רוּ | they were removed | Verb, Qal, perfect third person common plural |
| מִיִּשְׂרָאֵ֑ל | from Israel | Preposition, noun proper |
| רַ֧ק | only | Adverb |
| לְבַב־ | [the] heart of | Noun common, masculine singular construct |
| אָסָ֛א | Asa | Noun proper masculine |
| הָיָ֥ה | it was | Verb, Qal, perfect third person masculine singular |
| שָׁלֵ֖ם | complete | Adj |
| כָּל־ | all | Noun common, masculine singular construct |
| יָמָֽיו׃ | days his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The high places were not removed from Israel, but Asa’s heart was fully devoted all his days. |
| KJV | But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. |
| ASV | But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. |
| YLT | yet the high places have not turned aside from Israel; only, the heart of Asa hath been perfect all his days. |
| WEB | But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days. |
| BBE | But the high places were not taken away out of Israel; but still the heart of Asa was true to the Lord all his life. |
Where they part company is שָׁלֵם — see How Translations Differ.
The sentence has a main clause with two subordinate phrases, emphasizing Asa's unwavering commitment despite the high places.






7 commentators on this verse
Jamieson, Trapp, Ellicott, AdamClarke & more — read them ›
clause
verbסוּר
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 15:17
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 Reign of King Asagenerated
2 Chronicles 15:17 describes Asa's reign, highlighting his efforts to lead Israel in faithfulness to God. Despite the presence of high places, which were sites of idol worship, Asa's heart was devoted to God throughout his life. This serves as a contrast to the spiritual state of Israel during his reign, where many continued to worship at these high places, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 14:3–5 | He removed the foreign altars and high places, shattered the sacred pillars, and chopped down the Asherah poles. |
| 2 | Deuteronomy 12:13–14 | Be careful not to offer your burnt offerings in just any place you see; |
| 3 | 1 Kings 3:2–4 | The people, however, were still sacrificing on the high places because a house for the Name of the LORD had not yet been built. |
| 4 | 1 Kings 22:43 | And Jehoshaphat walked in all the ways of his father Asa; he did not turn away from them, but did what was right in the eyes of the LORD. The high places, however, were not removed; the people still sacrificed and burned incense on the high places. |
| 5 | 2 Kings 12:3 | Nevertheless, the high places were not removed; the people continued sacrificing and burning incense there. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׁלֵם, sha.Lemgenerated
The word שָׁלֵם (shalem) means complete, safe, and at peace. It is derived from a root that conveys the idea of wholeness and fulfillment. In this verse, it emphasizes Asa's unwavering commitment to God, suggesting that his heart was not just devoted but entirely whole in its devotion.
The use of this adjective implies a state of perfect dedication, contrasting with the high places that remained in Israel. Asa's heart being described as שָׁלֵם indicates a deep and sincere faith that persisted despite the surrounding idolatry.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הָיָה, it was, governs the sentence, with two main phrases: one describing the high places and another detailing Asa's heart. The structure emphasizes Asa's devotion as a significant point amidst the backdrop of Israel's spiritual challenges.
The sentence is constructed with a main clause followed by a subordinate clause, which provides additional information about Asa's heart. This arrangement highlights the contrast between the high places and Asa's faithfulness.
Septuagint Backgroundgenerated
The Septuagint translates בָּמָה as ὑψηλὰ (hypsila), meaning 'high places.' This choice aligns with the idea of elevated sites of worship, indicating a direct connection to the cultic practices of the time.
The verb סוּר is rendered as ἀπέστησαν (apestēsan), suggesting a departure or removal. This translation reflects the action of turning away from these high places, although it notes that they were not actually removed.
In plain words — the whole versegenerated
2 Chronicles 15:17 tells us that the high places for worship were not removed from Israel, but Asa, the king of Judah, remained fully devoted to God throughout his life. This shows Asa's commitment to following God despite the challenges of idolatry around him.
Frequently Asked Questionsgenerated
It means that Asa was completely committed to following God and His ways, prioritizing his relationship with God above the idol worship present in Israel.
The text suggests that despite Asa's faithfulness, the high places remained a persistent issue in Israel, indicating ongoing struggles with idolatry.
Asa is noted for his faithfulness to God, contrasting with many other kings of Israel and Judah who turned away from God and allowed idol worship to flourish.
Asa's example teaches the importance of being fully committed to God, even in the face of cultural pressures and challenges.
Reflection Questionsgenerated
- In what areas of my life do I need to show more devotion to God, like Asa?
- How can I remain faithful to God amidst the influences of my culture?
- What practices can I adopt to ensure my heart is fully devoted to God?
- How can I support others in their journey of faith, as Asa did in leading Israel?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 15:17 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. No JFB commentary on these verses.
Read Robert Jamieson on 2 Chronicles 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 15:17 But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.Ver. 17. But the high places.] See on 1 Kings 15:14.
Read John Trapp on 2 Chronicles 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) But the high places were not taken away.—See on 2 Chronicles 14:3; 2 Chronicles 14:5. An explanation of the discrepancy has been suggested there; but a better one perhaps may be thus stated. The former passage relates what the good king had resolved and attempted to effect; the present records his want of success, owing to the obstinate attachment of his people to their old sanctuaries. A similar explanation applies to the apparent contradiction of 2 Chronicles 17:6 by 2 Chronicles 20:33. Out of Israel.—Not in Kings. The southern kingdom is meant. The heart of Asa was perfect.—Kings adds, with Jehovah. The meaning is, that though he failed to get rid of the high places, Asa himself was…
Read Charles John Ellicott on 2 Chronicles 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The high places were not taken away] He had totally suppressed or destroyed the idolatry; but some of the places, buildings, or altars, he permitted to remain.
Read AdamClarke on 2 Chronicles 15 →
CambridgeThe Cambridge Bible for Schools and Colleges17. the high places] Heb. bâmôth. These were not necessarily places of idolatrous worship, but they were sanctuaries not authorised fey the Law; Deuteronomy 12:1-7. Israel] Cp. note on 2 Chronicles 11:3. perfect] i.e. “whole, undivided in its allegiance.”
Read Cambridge on 2 Chronicles 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleComparing this verse with marginal references, it would seem that in 2 Chronicles 14:3, 2 Chronicles 14:5 the intention and endeavors of the monarch are in the writer’s mind, while here he is
Read Albert Barnes on 2 Chronicles 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. The high places were not taken away — See note on 2 Chronicles 14:3.
Read Daniel Denison Whedon on 2 Chronicles 15 →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
The high places were not removed from Israel, but Asa’s heart was fully devoted all his days.
But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days.
The high places were not removed from Israel, but Asa’s heart was fully devoted all his days.
The high places were not eliminated from Israel, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime.
Tyndale line
But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
But the hie places were not taken away out of Israel: yet the heart of Asa was perfit all his dayes.
Strictly literal
But the high places were not removed from Israel; only, Asa's heart was perfect all his days.
yet the high places have not turned aside from Israel; only, the heart of Asa hath been perfect all his days.
yet the high places have not been removed from Israel; only, the heart of Asa has been perfect all his days.
But the high-places were not removed out of Israel; nevertheless the heart of Assa was entire all his days.
But the high places were not taken out of Israel. Nevertheless, Asa's heart was completely devoted all his days.
From the Latin
But high places were left in Israel: nevertheless the heart of Asa was perfect all his days.
Simplified
While the high places were not removed from Israel, Asa was completely devoted to the Lord all his life.
But the high places were not taken away out of Israel; but still the heart of Asa was true to the Lord all his life.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, 'The high places were not removed from Israel, but Asa’s heart was fully devoted all his days.' The Septuagint largely agrees with this verse, matching 10 of the 11 words, although the exact wording and structure differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus reinforcing the consensus found in the Masoretic Text and the Septuagint.
וְהַ֨בָּמ֔וֹת לֹא־ סָ֖רוּ מִיִּשְׂרָאֵ֑ל רַ֧ק לְבַב־ אָסָ֛א הָיָ֥ה שָׁלֵ֖ם כָּל־ יָמָֽיו׃
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 15:17
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.
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
Conj | Art | N-fp — Conjunction · particle · noun common feminine plural absoluteHC/Td/Ncfpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
Prep | N-proper — Preposition · noun properHR/Npl
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.
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
DirObjM — AdverbHD
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
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…
אָסָא ('Aca') refers to Asa, a king of Judah and a Levite. The entries indicate that Asa is of uncertain derivation, possibly meaning 'healer.' He is first mentioned in 1 Kings 15:8 as the son of Abijah and father of Jehoshaphat, and also appears in genealogies in Matthew. There is a suggestion of dual meanings, including 'injurious,' but this is uncertain.
אָסָא n.pr.m. (perh. healer) king of Judah, son of Abijam and father of Jehoshaphat
base
H609 אָסָא
609 'Aca' aw-saw'
of uncertain derivation; Asa, the name of a king and of a
Levite:--Asa.
אָסָא (a.sa) — Asa.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ki.15.8;
son of: Abijah (H0029I); married to Azubah (H5806);
father of: Jehoshaphat (H3092I); also called Asaph at Mat.1.7,8;
Also named: Asa (Ἀσά "Asaph" G0760)
§ Asa = "healer: injurious (?)"
1) king of Judah, son of Abijam, father of Jehoshaphat
2) a Levite
אָסָא (a.sa) — Asa.
A man of the tribe of Levi living at the time of Exile and Return, only mentioned at 1Ch.9.16;
son of: Elkanah (H0511K);
father of: Berechiah (H1296I)
§ Asa = "healer: injurious (?)"
1) king of Judah, son of Abijam, father of Jehoshaphat
2) a Levite
N-proper — Noun proper masculineHNpm
a'-sa ('aca', "healer"; Asa):
(1) A king of Judah, the third one after the separation of Judah and Israel. He was the son of Abijah and grandson of Rehoboam. Maacah, his mother, or rather grandmother, was daughter of Abishalom (Absalom) (1Ki 15:1 ff). The first ten years of his reign were prosperous and peaceful (2Ch 14:1). He introduced many reforms, such as putting away the sodomites or male prostitutes, removing idols from holy places, breaking down altars, pillars and Asherim. He even deposed the "queen mother" because of her idolatrous practices, and of the image which she had made for Asherah (1Ki 15:12 ff; 2Ch 14:3). Though the king himself, in the main, was a zealous…
Asa
Physician, son of Abijah and grandson of Rehoboam, was the third king of Judah. He was zealous in maintaining the true worship of God, and in rooting all idolatry, with its accompanying immoralities, out of the land (1 Kings 15:8-14). The Lord gave him and his land rest and prosperity. It is recorded of him, however, that in his old age, when afflicted, he “sought not to the Lord, but to the physicians” (comp. Jer. 17:5). He died in the forty-first year of his reign, greatly honoured by his people (2 Chr. 16:1-13), and was succeeded by his son Jehoshaphat.
(physician , or cure). Son of Abijah and third king of Judah. (B.C. 956-916.) (His long reign of 41 years was peaceful in its earlier portion, and he undertook the reformation of all abuses, especially of idolatry. He burnt the symbol of his grandmother Maachah’s religion and deposed her from the dignity of "king’s mother,") and renewed the great altar which the idolatrous priests apparently had desecrated. (2 Chronicles 15:8) Besides this he fortified cities on his frontiers, and raised an army, amounting, according to (2 Chronicles 14:8) to 580,000 men, a number probably exaggerated by an error of the copyist. During Asa’s reign, Zerah, at the head of an enormous host, (2 Chronicles 14:9) attacked Mareshah. There he was…
The third king of Judah after Solomon, son and successor of Abijam, 1Ki 15:8. He began to reign B. C. 951, and reigned forty-one years at Jerusalem. The first part of his reign was comparatively peaceful and prosperous. He restored the pure worship of God; expelled those who, from sacrilegious superstition, prostituted themselves in honor of their false gods; purified Jerusalem from the infamous practices attending the worship of idols; and deprived his mother of her office and dignity of queen, because she erected an idol to Astarte. In the eleventh year of his reign, God gave him the victory over the vast army of the Cushite king Zerah; and the prophet Azariah encouraged him to go on in his work of reform. And yet, when Baasha king of Israel opposed this very work, he sought aid not from God, but from heathen Syria. In the latter…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שָׁלֵם (shalem) means complete, safe, and at peace. It is derived from the root word שָׁלֵם (H7999) and covers a range of meanings including full, perfect, and peaceful. The word is used to describe a state of wholeness or safety, often in the context of a covenant relationship.
שָׁלֵם adj. complete, safe, at peace
base
H8003 שָׁלֵם complete, safe, at peace
8003 shalem shaw-lame'
from 7999; complete (literally or figuratively); especially
friendly:--full, just, made ready, peaceable, perfect(-ed),
quiet, Shalem (by mistake for a name), whole.
see HEBREW for 07999
שָׁלֵם (sha.lem) — complete.
1) complete, safe, peaceful, perfect, whole, full, at peace
1a) complete
1a1) full, perfect
1a2) finished
1b) safe, unharmed
1c) peace (of covenant of peace, mind)
1c1) perfect, complete (of keeping covenant relation)
Adj — AdjHAamsa
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
