2 Chronicles 16:12 — Word Study
WLCוַיֶּחֱלֶ֣א אָסָ֡א בִּשְׁנַת֩ שְׁלוֹשִׁ֨ים וָתֵ֤שַׁע לְמַלְכוּתוֹ֙ בְּרַגְלָ֔יו עַד־ לְמַ֖עְלָה חָלְי֑וֹ וְגַם־ בְּחָלְיוֹ֙ לֹא־ דָרַ֣שׁ אֶת־ יְהוָ֔ה כִּ֖י בָּרֹפְאִֽים׃
BSAIn the thirty-ninthshᵉlôwshîym [thirty and ninth] yearshâneh of his reignmalkûwth AsaʼÂçâʼ [a king of Judah] ◂became diseasedchâlâʼ△▸ [sick, afflicted with a severe malady] in his feetregel andʻad his diseasechŏlîy became increasingly severemaʻal [exceedingly great, extreme] Yet evengam in his illnesschŏlîy [sickness, disease] he did notlôʼ seekdârash■ [to ask, inquire of] the LORDYᵉhôvâh [Yehovah, the supreme God] butkîy only the physiciansrâphâʼ [instead, for, to heal, medical men]
| Greek | English | Parsing |
|---|---|---|
| וַיֶּחֱלֶ֣א | and he became sick | Verb, Qal, sequential imperfect third person masculine singular |
| אָסָ֡א | Asa | Noun proper masculine |
| בִּשְׁנַת֩ | in year | Preposition, noun common feminine singular construct |
| שְׁלוֹשִׁ֨ים | thirty | Noun common, masculine plural absolute |
| וָתֵ֤שַׁע | and nine | Conjunction, noun common both singular absolute |
| לְמַלְכוּתוֹ֙ | of reign his | Preposition, noun common feminine singular construct, suffix |
| בְּרַגְלָ֔יו | in feet his | Preposition, noun common feminine dual construct, suffix |
| עַד־ | [was] to | Preposition |
| לְמַ֖עְלָה | upwards | Preposition, suffix |
| חָלְי֑וֹ | sickness his | Noun common masculine singular construct, suffix |
| וְגַם־ | and also | Conjunction, adverb |
| בְּחָלְיוֹ֙ | in sickness his | Preposition, noun common masculine singular construct, suffix |
| לֹא־ | not | Particle |
| דָרַ֣שׁ | he sought | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יְהוָ֔ה | Yahweh | Noun proper |
| כִּ֖י | for | Particle |
| בָּרֹפְאִֽים׃ | the physicians | Preposition, verb qal participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the thirty-ninth year of his reign, Asa became diseased in his feet, and his malady became increasingly severe. Yet even in his illness he did not seek the LORD, but only the physicians. |
| KJV | And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians. |
| ASV | And in the thirty and ninth year of his reign Asa was diseased in his feet; his disease was exceeding great: yet in his disease he sought not to Jehovah, but to the physicians. |
| YLT | And Asa is diseased — in the thirty and ninth year of his reign — in his feet, till his disease is excessive, and also in his disease he hath not sought Jehovah, but among physicians. |
| WEB | In the thirty-ninth year of his reign, Asa was diseased in his feet. His disease was exceedingly great; yet in his disease he didn’t seek Yahweh, but just the physicians. |
| BBE | In the thirty-ninth year of his rule, Asa had a very bad disease of the feet; but he did not go to the Lord for help in his disease, but to medical men. |
Where they part company is שְׁלוֹשִׁ֨ים — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that elaborate on Asa's condition and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָסָא
verbחָלָא
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Chronicles 16:12
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 Asagenerated
2 Chronicles 16:12 describes Asa's illness during his reign, highlighting his failure to seek divine help despite his worsening condition. This passage is part of a larger narrative about Asa's reign and his eventual death, as noted in the surrounding verses. Asa's actions contrast with the expectation of seeking the LORD in times of trouble, showing a critical moment in his leadership.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 7:2 | For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you. |
| 2 | Luke 6:37–38 | Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. |
| 3 | Revelation 3:19 | Those I love, I rebuke and discipline. Therefore be earnest and repent. |
| 4 | 2 Chronicles 16:9 | For the eyes of the LORD roam to and fro over all the earth, to show Himself strong on behalf of those whose hearts are fully devoted to Him. You have acted foolishly in this matter. From now on, therefore, you will be at war.” |
| 5 | 2 Chronicles 28:22 | In the time of his distress, King Ahaz became even more unfaithful to the LORD. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — וַיֶּחֱלֶ֣א, vai.ye.che.Le'generated
The verb חָלָא (chala') means to be sick or diseased, indicating physical suffering. In this context, it reflects Asa's serious health condition, specifically affecting his feet.
The parsing as a sequential imperfect third person masculine singular indicates that this was an ongoing condition in Asa's life. The use of this verb emphasizes his vulnerability and the severity of his illness.
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. The BSB uses diseased for וַיֶּחֱלֶ֣א, while the KJV uses sick, keeping the meaning intact.
Where translations differ is primarily in the rendering of the phrase describing Asa's reign. The BSB and other versions like the WEB and BBE use thirty, while the KJV and ASV opt for thirty and ninth, reflecting a variation in how the ordinal is expressed.
Sentence Structuregenerated
The main verb is וַיֶּחֱלֶ֣א, and he became sick, which governs the sentence. It is followed by a series of phrases detailing the time of the event, Asa's condition, and his actions.
The structure emphasizes the progression of Asa's illness and his lack of response to seek help, with the conjunction וְגַם־ linking his illness to his failure to seek the LORD.
Septuagint Backgroundgenerated
The Septuagint translates וַיֶּחֱלֶ֣א as ἐμαλακίσθη, which conveys a sense of being weakened or made soft. This choice suggests a focus on Asa's deteriorating condition rather than just physical illness.
This translation choice may reflect a broader understanding of Asa's state, emphasizing not only his physical ailment but also the implications of his failure to seek divine intervention.
In plain words — the whole versegenerated
2 Chronicles 16:12 tells us that in the thirty-ninth year of his reign, Asa became sick in his feet. His illness worsened, yet he did not seek help from the LORD but turned only to physicians.
Frequently Asked Questionsgenerated
Asa's illness represents a turning point in his reign, highlighting his reliance on human means rather than seeking God's help.
This reflects a departure from faithfulness, suggesting that Asa's trust shifted from divine assistance to human solutions in a time of crisis.
Similar themes of seeking God in times of trouble are found throughout the Bible, emphasizing the importance of divine guidance, as seen in passages like Psalm 34:4.
Asa's response serves as a cautionary tale about the importance of seeking God in difficult times rather than relying solely on human wisdom.
Reflection Questionsgenerated
- In what areas of my life do I tend to rely on my own understanding rather than seeking God's guidance?
- How can I cultivate a habit of turning to God in prayer during times of trouble?
- What steps can I take to remind myself of God's faithfulness when facing challenges?
- How do I respond to difficulties in my life — do I seek help from God or rely on others first?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 16:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Asa in the thirty ninth year of his reign was diseased in his feet,.... This was about two years before his death, and his disease is generally thought to be the gout in his feet, and a just
Read John Gill on 2 Chronicles 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians. Diseased in his feet - probably the gout.
Read Robert Jamieson on 2 Chronicles 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe did not humble himself before God, nor earnestly desire his help, but put all his confidence in the skill and faithfulness of his physicians, of whom, it seems, he had great experience.
Read Matthew Poole on 2 Chronicles 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 16:12 And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease [was] exceeding [great]: yet in his disease he sought not to the LORD, but to the physicians.Ver. 12. Was diseased in his feet.] Laborabat podagrd, saith Vatablus; he was troubled with the gout, with a swelling in his feet, say the Rabbins. As he had laid the good prophet by the heels in prison, so doth God lay him by the heels in his bed; to him therefore he should have sought for release; since natural means in this case could do him little good. “ Una eademque manus, &c. ” Until his disease was exceeding great.] Heb., Till it ascended upwards; till the humour and grief was…
Read John Trapp on 2 Chronicles 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Diseased in his feet.—1 Kings 15:23, “only in the time of his old age he was diseased in his feet.” The nature of the disease is not specified here or in Kings. Until his disease was exceeding great.—Unto excess was his disease: ‘ad lĕ ?mà’lah, a clause added by the chronicler (see on 1 Chronicles 22:5). Yet.—And also in his disease, as well as in his war with Baasha. He sought not to the Lord.—Omit to.But to the physicians.—The preposition is expressed here (comp. 1 Chronicles 10:13-14; 2 Kings 1:2). Asa, like Ahaziah, neglected to consult Jehovah through his priests, and preferred to trust in the “Healers” of his day, whose art of healing probably consisted in the use of magical…
Read Charles John Ellicott on 2 Chronicles 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Diseased in his feet] He had a strong and long fit of the gout; this is most likely. He sought not to the Lord] "He did not seek discipline from the face of the Lord, but from the physicians." - Targum. Are we not taught by this to make prayer and supplication to the Lord in our afflictions, with the expectation that he will heal us when he finds us duly humbled, i.e., when the end is answered for which he sends the affliction?
Read AdamClarke on 2 Chronicles 16 →CambridgeThe Cambridge Bible for Schools and Colleges12. until his disease was exceeding great] R.V. his disease was exceeding great. he sought not to the Lord, but to the physicians] Physicians (Heb. rôph’îm) are condemned by implication here, no doubt as using incantations and adjurations. Contrast Ecclus. (Ben Sira) Sir 38:9-15, especially Sir 38:15 (Heb. text). He that sinneth against his Maker, will behave himself proudly against a physician.
Read Cambridge on 2 Chronicles 16 →Albert Barnes1798–1870Barnes' Notes on the BibleYet in his disease he sought not ... - Rather, “and also in his disease he sought not.” Not only in his war with Baasha, but also when attacked by illness, Asa placed undue reliance upon the aid of man.
Read Albert Barnes on 2 Chronicles 16 →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
In the thirty-ninth year of his reign, Asa became diseased in his feet, and his malady became increasingly severe. Yet even in his illness he did not seek the LORD, but only the physicians.
In the thirty-ninth year of his reign, Asa was diseased in his feet. His disease was exceedingly great; yet in his disease he didn’t seek Yahweh, but just the physicians.
In the thirty-ninth year of his reign, Asa became diseased in his feet, and his disease became increasingly severe. Yet even in his illness he did not seek the LORD, but only the physicians.
In the thirty-ninth year of his reign, Asa developed a foot disease. Though his disease was severe, he did not seek the Lord, but only the doctors.
Tyndale line
And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians.
And in the thirty and ninth year of his reign Asa was diseased in his feet; his disease was exceeding great: yet in his disease he sought not to Jehovah, but to the physicians.
And in the thirty and ninth year of his reign Asa was diseased in his feet; his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians.
And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceedingly severe : yet in his disease he sought not to the LORD, but to the physicians.
And Asa in the nine and thirtieth yeere of his reigne was diseased in his feete, and his disease was extreme: yet he sought not the Lord in his disease, but to the Phisicions.
Strictly literal
And Asa in the thirty-ninth year of his reign was diseased in his feet, until his disease was extremely great; yet in his disease he did not seek Jehovah, but the physicians.
And Asa is diseased — in the thirty and ninth year of his reign — in his feet, till his disease is excessive, and also in his disease he hath not sought Jehovah, but among physicians.
And Asa is diseased—in the thirty-ninth year of his reign—in his feet, until his disease is excessive; and also in his disease he has not sought YHWH, but among physicians.
And Assa became sick in the thirty-and-ninth year of his reign in his feet, his disease being exceedingly severe: yet even in his disease he sought not to the Lord, but [applied] to the physicians.
In the thirty-ninth year of his reign, Asa was afflicted with a disease in his feet. Though his disease was very severe, he did not seek help from Yahweh, but only from the physicians.
From the Latin
And Asa fell sick in the nine and thirtieth year of his reign, of a most violent pain in his feet, and yet in his illness he did not seek the Lord, but rather trusted in the skill of physicians.
Simplified
In the thirty-ninth year of his reign, Asa had trouble with disease in his feet, which only became worse and worse. Yet even in his sickness he did not turn to the Lord, but only the physicians.
In the thirty-ninth year of his rule, Asa had a very bad disease of the feet; but he did not go to the Lord for help in his disease, but to medical men.
Word by word, the decisions they made
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 15 of the 18 words matched. The differences lie primarily in the order and structure rather than in the content.
וַיֶּחֱלֶ֣א אָסָ֡א בִּשְׁנַת֩ שְׁלוֹשִׁ֨ים וָתֵ֤שַׁע לְמַלְכוּתוֹ֙ בְּרַגְלָ֔יו עַד־ לְמַ֖עְלָה חָלְי֑וֹ וְגַם־ בְּחָלְיוֹ֙ לֹא־ דָרַ֣שׁ אֶת־ יְהוָ֔ה כִּ֖י בָּרֹפְאִֽים׃
15 of the 18 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 16:12
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.
חָלָא (chala') is a primitive root meaning to be sick or diseased. It is used in the context of illness, as noted in 2 Chronicles 16:12. The entries consistently emphasize its meaning related to sickness.
[חָלָא] vb. be sick, diseased 2 Ch 16:12
ref
H2456 חָלָא
2456 chala' khaw-law'
a primitive root (compare 2470); to be sick:--be diseased.
see HEBREW for 02470
חָלָא (cha.la) — be sick.
(Qal) to suffer, be sick, be diseased
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Adj — Noun common · masculine plural absoluteHNcmpa
תֵּ֫שַׁע (tesha`) means 'nine' and can refer to both the cardinal and ordinal forms of the number. It may also appear in combination with other numbers. The word is possibly derived from the idea of turning towards the next full number, ten.
תֵּ֫שַׁע, תִּשְׁעָה 58 n.m. et f. a nine, nonad
base
H8672 תֵּ֫שַׁע, תִּשְׁעָה nine, nonad
8672 tesha` tay'-shah
or (masculine) tishtah {tish-aw'}; perhaps from 8159 through
the idea of a turn to the next or full number ten; nine or
(ord.) ninth:--nine (+ -teen, + -teenth, -th).
see HEBREW for 08159
תֵּ֫שַׁע (te.sah) — nine.
1) nine, nonad
1a) nine (as cardinal number)
1b) ninth (as ordinal number)
1c) in combination with other numbers
HC/Ncbsa — Conjunction · noun common both singular absoluteHC/Ncbsa
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מַ֫עַל (ma'al) refers to the concept of being above or upward. It is primarily used as a noun meaning 'higher part' but appears adverbially and prepositionally in phrases indicating positions such as 'above' or 'on higher ground.' The word is built from a root meaning 'to go up' and is found in various contexts in the Old Testament.
מַ֫עַל 140 subst., higher part, only in adv. and prep. phrases, above, upward
base
H4605 מַ֫עַל subst., higher part, only in adv. and prep. phrases, above, upward
4605 ma`al mah'al
from 5927; properly, the upper part, used only adverbially
with prefix upward, above, overhead, from the top, etc.:--
above, exceeding(-ly), forward, on (X very) high, over,
up(-on, -ward), very.
see HEBREW for 05927
מַ֫עַל (ma.al) — above.
subst
1) higher part, upper part
adv
1a) above
prep
1b) on the top of, above, on higher ground than
with locative
1c) upwards, higher, above
Prep | Adv | Suff — Preposition · suffixHR/Acbsa/Sd
חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.
חֳלִי n.m. sickness
base
H2483 חֳלִי sickness
2483 choliy khol-ee'
from 2470; malady, anxiety, calamity:--disease, grief, (is)
sick(-ness).
see HEBREW for 02470
חֳלִי (cho.li) — sickness.
sickness
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.
חֳלִי n.m. sickness
base
H2483 חֳלִי sickness
2483 choliy khol-ee'
from 2470; malady, anxiety, calamity:--disease, grief, (is)
sick(-ness).
see HEBREW for 02470
חֳלִי (cho.li) — sickness.
sickness
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Prep | V-Qal — Preposition · verb qal participle (active) masculine pluralHRd/Vqrmpa
The medical skill of the Egyptians was widely celebrated. Each physician confined his practice to diseases of a single class, and thus a large household would require the attendance of numerous physicians, Ge 50:2. The Hebrews also had professional physicians, Ex 21:19 Pr 17:22 Mt 9:12 Lu 4:23 8:43. In the early ages they had little anatomical skill, partly on account of the ceremonial defilement caused by touching a corpse. They gave their attention to external rather than to internal injuries and diseases, Isa 1:6