2 Chronicles 17:6 — Word Study
WLCוַיִּגְבַּ֥הּ לִבּ֖וֹ בְּדַרְכֵ֣י יְהוָ֑ה וְע֗וֹד הֵסִ֛יר אֶת־ הַבָּמ֥וֹת וְאֶת־ הָאֲשֵׁרִ֖ים מִיהוּדָֽה׃ פ
BSAAnd his heartlêb [the seat of his emotions, will, and intellect] took delightgâbahh▸ [was lifted up, exulted] in the waysderek [path, manner of life] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] furthermoreʻôwd [still, moreover] he removedçûwr■ [turned aside, took away] the high placesbâmâh [elevations, cultic platforms] and Asherah polesʼăshêrâh [a wooden pole or grove of the goddess Asherah] from JudahYᵉhûwdâh [the region, tribe of Judah]
| Greek | English | Parsing |
|---|---|---|
| וַיִּגְבַּ֥הּ | and it was high | Verb, Qal, sequential imperfect third person masculine singular |
| לִבּ֖וֹ | heart his | Noun common masculine singular construct, suffix |
| בְּדַרְכֵ֣י | in [the] ways of | Preposition, noun common both plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְע֗וֹד | and again | Conjunction |
| הֵסִ֛יר | he removed | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַבָּמ֥וֹת | the high places | Particle, noun common feminine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאֲשֵׁרִ֖ים | the Asherah poles | Particle, noun |
| מִיהוּדָֽה׃ פ | from Judah | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And his heart took delight in the ways of the LORD; furthermore, he removed the high places and Asherah poles from Judah. |
| KJV | And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah. |
| ASV | And his heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah. |
| YLT | and his heart is high in the ways of Jehovah, and again he hath turned aside the high places and the shrines out of Judah. |
| WEB | His heart was lifted up in the ways of Yahweh. Furthermore, he took away the high places and the Asherah poles out of Judah. |
| BBE | His heart was lifted up in the ways of the Lord; and he went so far as to take away the high places and the wood pillars out of Judah. |
Where they part company is in the rendering of Jehoshaphat's emotional state, but the essential meaning remains consistent across translations.
The main clause expresses Jehoshaphat's emotional state, followed by a conjunction that introduces his actions, creating a clear connection between his delight and his reforms.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּבַהּ
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 17:6
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 Reforms of Jehoshaphatgenerated
2 Chronicles 17:6 describes how Jehoshaphat, king of Judah, delighted in the ways of the LORD. His devotion led him to remove high places and Asherah poles, which were associated with idolatry. This action reflects his commitment to following God's commands and purifying the worship practices in Judah, setting a tone for his reign. The context emphasizes the importance of faithfulness to God in leadership, as seen in the subsequent verses detailing his efforts to teach the people about the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:47 | Because you did not serve the LORD your God with joy and gladness of heart in all your abundance, |
| 2 | Job 22:26 | Surely then you will delight in the Almighty and lift up your face to God. |
| 3 | Psalm 18:21–22 | For I have kept the ways of the LORD and have not wickedly departed from my God. |
| 4 | Psalm 119:1 | Blessed are those whose way is blameless, who walk in the Law of the LORD. |
| 5 | Psalm 138:5 | They will sing of the ways of the LORD, for the glory of the LORD is great. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — גָּבַהּ, vai.yig.Bahgenerated
The verb גָּבַהּ (gabahh) means to be high or exalted. In this verse, it conveys that Jehoshaphat's heart was lifted up, indicating a deep emotional and spiritual commitment to the ways of the LORD.
This word can imply both positive exaltation and negative pride, but here it reflects a joyful and humble devotion to God. The Qal form indicates a state of being exalted, which aligns with Jehoshaphat's actions of reforming worship in Judah.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as took delight, which is consistent across the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb יִּגְבַּ֥הּ (yigbeh) governs the sentence, indicating what Jehoshaphat's heart did. The structure emphasizes his emotional response to the ways of the LORD, which is followed by a clause detailing his actions.
The sentence is constructed with a main clause followed by a conjunction introducing an additional action, which highlights the connection between his delight in God and his reforms.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ὑψώθη (hypsōthē) to translate גָּבַהּ, indicating a similar sense of exaltation. This choice reflects the translators' understanding of Jehoshaphat's heart being lifted up in devotion to the LORD.
The use of ὑψώθη suggests a strong emphasis on the elevation of Jehoshaphat's spirit in relation to God's ways, paralleling the Hebrew meaning.
In plain words — the whole versegenerated
2 Chronicles 17:6 shows that Jehoshaphat's heart was delighted in following the ways of the LORD. He took action by removing the high places and Asherah poles from Judah, demonstrating his commitment to worshiping God alone.
Frequently Asked Questionsgenerated
It indicates that Jehoshaphat was emotionally and spiritually committed to following God's commands and living according to His ways.
He removed these to purify worship in Judah, as they were associated with idolatry and practices contrary to the worship of Yahweh.
It shows that he prioritized faithfulness to God and took concrete steps to reform worship practices among the people.
We can learn the importance of aligning our hearts with God's ways and taking action to remove anything that hinders our worship of Him.
Reflection Questionsgenerated
- What are some ways I can delight in the ways of the LORD in my own life?
- Are there any 'high places' or distractions in my life that I need to remove to focus more on God?
- How can I encourage others to follow the ways of the LORD, as Jehoshaphat did?
- What does it mean for my heart to take delight in God's commands and ways?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 17:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd his heart was lifted up in the ways of the Lord,.... It was engaged in them, was bent and set upon them; he walked in them with great pleasure and cheerfulness, being inspired with zeal and
Read John Gill on 2 Chronicles 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah. His heart was lifted up in the ways of the Lord.
Read Robert Jamieson on 2 Chronicles 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis heart was lifted up above all discouragements, and difficulties, and fears, by which men’ s hearts use to be cast down: he was valiant and resolute for God and his ways. He took away the high places and groves, to wit, such only wherein idols were worshipped, as appears by comparing this with . And though Asa had done this before, yet either he did not do it thoroughly, or the Jews (who were many of them mad upon their idols) had secretly made new ones, in the latter part of his reign, when he grew more infirm in body, and more remiss in God’ s cause.
Read Matthew Poole on 2 Chronicles 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 17:6 And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.Ver. 6. And his heart was lifted up.] Not with pride, as 2 Chronicles 32:25, but with undaunted courage and disengaged zeal, such as made him come off roundly and readily in the ensuing reformation: he was more forward and forth putting than his father Asa, "not slothful in business, but fervent in spirit, serving the Lord."
Read John Trapp on 2 Chronicles 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And his heart was lifted up.—Gabhah lçbh, which usually, like the phrase of Authorised version, has a bad meaning, as in 2 Chronicles 26:16. The margin is right here: “his courage rose high,” or “he grew bold” in the ways of Jehovah, i.e., in the path of religious reform. Vulg., “cum sumpsisset cor ejus audaciam propter vias Domini.” Moreover.—And again, further. Referring to 2 Chronicles 17:3. Not only did he not seek the Baals, but more than this, he removed the high places, &c. [This is the common explanation. But the sense may rather be: “And he again removed,” referring back to Asa’s reforms, 2 Chronicles 14:5. Groves.—’Ashêrim, “Asherahs.” (2 Chronicles 14:3.)
Read Charles John Ellicott on 2 Chronicles 17 →CambridgeThe Cambridge Bible for Schools and Colleges6. moreover he took away] R.V. and furthermore he took away. In 2 Chronicles 20:33 = 1 Kings 22:43 it is said that the high places were not taken away. Cp. what is said of Asa (2 Chronicles 14:3 and 2 Chronicles 15:17 = 1 Kings 15:14). It seems that in both cases the Chronicler incorporates mutually contradictory traditions. If the removal took place, it must have met with only partial success. and groves] R.V. and the Asherim. See note on 2 Chronicles 14:3.
Read Cambridge on 2 Chronicles 17 →Albert Barnes1798–1870Barnes' Notes on the BibleHis heart was lifted up - This expression generally occurs in a bad sense Deuteronomy 8:14; 2 Chronicles 26:16; Psalms 131:1; Proverbs 18:12; but here it must be taken differently.
Read Albert Barnes on 2 Chronicles 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. His heart was lifted up — That is, exalted with holy faith and courage.
Read Daniel Denison Whedon on 2 Chronicles 17 →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
And his heart took delight in the ways of the LORD; furthermore, he removed the high places and Asherah poles from Judah.
His heart was lifted up in the ways of Yahweh. Furthermore, he took away the high places and the Asherah poles out of Judah.
And his heart took delight in the ways of the LORD; furthermore, he removed the high places and Asherah poles from Judah.
He was committed to following the Lord; he even removed the high places and Asherah poles from Judah.
Tyndale line
And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.
And his heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah.
And his heart was lifted up in the ways of the LORD: and furthermore he took away the high places and the Asherim out of Judah.
And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.
And he lift vp his heart vnto the wayes of the Lord, and he tooke away moreouer the hie places and the groues out of Iudah.
Strictly literal
And he took courage in the ways of Jehovah; moreover, he removed the high places and Asherahs out of Judah.
and his heart is high in the ways of Jehovah, and again he hath turned aside the high places and the shrines out of Judah.
and his heart is high in the ways of YHWH, and again he has turned aside the high places and the Asherim out of Judah.
And his heart raised itself up in the ways of the Lord, and he removed moreover the high-places and groves out of Judah.
His heart was committed to Yahweh's ways. He also removed the high places and the Asherah poles from Judah.
From the Latin
And when his heart had taken courage for the ways of the Lord, he took away also the high places and the groves out of Juda.
Simplified
He was sincerely committed to what the Lord wanted. He also removed the high places and Asherah poles from Judah.
His heart was lifted up in the ways of the Lord; and he went so far as to take away the high places and the wood pillars out of Judah.
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 the Septuagint matching 10 of the 11 words. This indicates a strong consistency in the transmission of this text across different traditions.
וַיִּגְבַּ֥הּ לִבּ֖וֹ בְּדַרְכֵ֣י יְהוָ֑ה וְע֗וֹד הֵסִ֛יר אֶת־ הַבָּמ֥וֹת וְאֶת־ הָאֲשֵׁרִ֖ים מִיהוּדָֽה׃ פ
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 17:6
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.
גָּבַהּ (gabahh) is a Hebrew root meaning to be high or exalted. It can refer to physical height or a figurative sense of arrogance and pride. The word appears in various forms, including Qal, indicating a state of being lofty, and Hiphil, which means to elevate or exalt. There is a distinction in connotation, as it can imply both positive exaltation and negative haughtiness.
גָּבַהּ vb. be high, exalted
Qal
be high, lofty, tall
be exalted
lofty
Hiph. make high, exalt
base
H1361 גָּבַהּ be high, exalted
1361 gabahh gaw-bah'
a primitive root; to soar, i.e. be lofty; figuratively, to be
haughty:--exalt, be haughty, be (make) high(-er), lift up,
mount up, be proud, raise up great height, upward.
גָּבַהּ (ga.vah) — to exult.
1) to be high, be exalted
1a) (Qal)
1a1) to be high, lofty, tall
1a2) to be exalted
1a3) to be lofty
1a3a) to be lofty (of Jehovah's ways-good sense)
1a3b) to be haughty, be arrogant (bad sense)
1b) (Hiphil) to make high, exalt
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, 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
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cp — Preposition · noun common both plural constructHR/Ncbpc
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…
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
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Conj | Adv — ConjunctionHC/Acmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
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-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
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
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?
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
The ancient Canaanites, and other nations, worshipped the heavenly bodies and their idols upon hills, mountains, and artificial elevations. The Israelites were commanded to destroy these places of idol worship, De 12:2, but instead of this, they imitated the heathen, and at first worshipped Jehovah in high places, 1Sa 9:12 1Ki 3:4, and afterwards idols, 1Ki 11:7 2Ki 17:10,11. Here also they built chapels or temples, "houses of the high places," 1Ki 13:32 2Ki 17:29, and had regular priests,
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)
HC/To — Conjunction · particleHC/To
אֲשֵׁרָה (asherah) refers to a Phoenician goddess associated with happiness and fortune, as well as to the images or groves used for idol worship. It is linked to the goddess Astarte and is often represented by sacred trees or poles near altars. The term appears in contexts related to idol worship in the Old Testament.
אֲשֵׁרָה, אֲשֵׁירָה n.pr.f. Ashera
base
H842 אֲשֵׁרָה, אֲשֵׁירָה Ashera
842 'asherah ash-ay-raw'
or masheyrah {ash-ay-raw'}; from 833; happy; Asherah (or
Astarte) a Phoenician goddess; also an image of the same:--
grove. Compare 6253.
see HEBREW for 0833
see HEBREW for 06253
אֲשֵׁרָה (a.she.rah) — Asherah.
§ Ashera(h) = "groves (for idol worship)"
a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images
her images
sacred trees or poles set up near an altar
Art | N-proper — Particle · nounHTd/Ntmpa
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
Prep | N-proper — Preposition · noun properHR/Npl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession