2 Chronicles 20:3 — Word Study
WLCוַיִּרָ֕א וַיִּתֵּ֧ן יְהוֹשָׁפָ֛ט אֶת־ פָּנָ֖יו לִדְר֣וֹשׁ לַיהוָ֑ה וַיִּקְרָא־ צ֖וֹם עַל־ כָּל־ יְהוּדָֽה׃
BSAJehoshaphatYᵉhôwshâphâṭ [was seized with fear, became very afraid] was alarmedyârêʼ▸ and setnâthan▸ his facepânîym [presence, being in front of] to seekdârash [to ask, worship, or inquire of] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] And he proclaimedqârâʼ▸ [called out, announced] a fasttsôwm [to go without food, abstain] throughoutʻal [upon, all over] JudahYᵉhûwdâh [the tribe, region, or people]
| Greek | English | Parsing |
|---|---|---|
| וַיִּרָ֕א | and he was afraid | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּתֵּ֧ן | and he gave | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוֹשָׁפָ֛ט | Jehoshaphat | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| פָּנָ֖יו | face his | Noun common masculine plural construct, suffix |
| לִדְר֣וֹשׁ | to seek | Preposition, verb qal infinitive construct common |
| לַיהוָ֑ה | Yahweh | Preposition, noun proper |
| וַיִּקְרָא־ | and he proclaimed | Verb, Qal, sequential imperfect third person masculine singular |
| צ֖וֹם | a fast | Noun common, masculine singular absolute |
| עַל־ | over | Preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| יְהוּדָֽה׃ | Judah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah. |
| KJV | And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. |
| ASV | And Jehoshaphat feared, and set himself to seek unto Jehovah; and he proclaimed a fast throughout all Judah. |
| YLT | And Jehoshaphat feareth, and setteth his face to seek to Jehovah, and proclaimeth a fast over all Judah; |
| WEB | Jehoshaphat was alarmed, and set himself to seek Yahweh. He proclaimed a fast throughout all Judah. |
| BBE | Then Jehoshaphat, in his fear, went to the Lord for directions, and gave orders all through Judah for the people to go without food. |
Where they part company is in the details of the translations, but the essential meaning remains consistent across versions.
The sentence contains a main clause followed by two subordinate actions, illustrating the sequence of Jehoshaphat's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוֹשָׁפָט
verbיָרֵא
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 20:3
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 — Jehoshaphat's Response to Crisisgenerated
2 Chronicles 20:3 describes how Jehoshaphat, upon hearing of an impending attack, was alarmed and took decisive action by seeking the LORD. He called for a fast throughout Judah, demonstrating his reliance on God during a time of fear and uncertainty. This passage highlights the importance of turning to God in prayer and fasting in times of distress, as also seen in other biblical accounts, such as 2 Chronicles 20:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 32:7–11 | In great fear and distress, Jacob divided his people into two camps, as well as the flocks and herds and camels. |
| 2 | Psalm 56:3–4 | When I am afraid, I put my trust in You. |
| 3 | Isaiah 37:3–6 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
| 4 | Jonah 1:16 | Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows to Him. |
| 5 | Matthew 10:28 | Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both soul and body in hell. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יָרֵא, vai.yi.Ra'generated
The verb יָרֵא (yare') means to fear or be afraid, expressing a range from reverence to terror. In this context, Jehoshaphat's fear prompts him to seek divine assistance, showing a connection between fear and faith.
This verb is in the Qal form, indicating a simple action of being afraid. Jehoshaphat's fear is not just emotional; it leads him to take action by seeking the LORD, demonstrating a proactive response to his fear.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that Jehoshaphat was afraid and sought the LORD.
Sentence Structuregenerated
The main verb is וַיִּרָ֕א, and he was afraid, which governs the subsequent actions of Jehoshaphat. The structure indicates a sequence of responses: first fear, then seeking the LORD, and finally proclaiming a fast.
The sentence is built around Jehoshaphat's emotional state and his actions in response, emphasizing the cause-and-effect relationship between fear and the decision to seek God.
Septuagint Backgroundgenerated
The Septuagint translates יָרֵא as ἐφοβήθη, which also means 'to be afraid.' This choice reflects a direct correspondence in meaning, emphasizing the fear Jehoshaphat experienced.
The Greek term captures the emotional weight of the Hebrew verb, maintaining the urgency of Jehoshaphat's situation.
In plain words — the whole versegenerated
2 Chronicles 20:3 tells us that Jehoshaphat was afraid when he heard about the approaching army. In response, he sought the LORD and called for a fast throughout Judah, showing his reliance on God in a time of crisis.
Frequently Asked Questionsgenerated
Jehoshaphat's fear indicates a natural human response to danger, but it also leads him to seek God for help, demonstrating the importance of turning to faith in times of trouble.
Proclaiming a fast was a way to seek God's guidance and intervention, showing humility and dependence on divine assistance during a crisis.
This passage parallels other instances in the Bible where individuals or communities turn to God in prayer and fasting during difficult times, such as in Jonah 3:5.
We learn the importance of seeking God in prayer and fasting when facing fear or uncertainty, trusting in His guidance and support.
Reflection Questionsgenerated
- In what situations have I felt fear, and how did I respond?
- How can I incorporate prayer and fasting into my own life when facing challenges?
- What does it mean to seek the LORD in my daily life?
- How can I encourage others to turn to God in times of fear or uncertainty?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 20:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jehoshaphat feared,.... Exceedingly, as the Targum adds, not merely because of the number of his enemies, for he had forces enough to go forth against them, see 2 Chronicles 17:14, but chiefly
Read John Gill on 2 Chronicles 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. Jehoshaphat ... proclaimed a fast throughout all Judah.
Read Robert Jamieson on 2 Chronicles 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJehoshaphat feared; partly from human frailty, and partly from the remembrance of his own guilt, and the wrath of God denounced against him for it, . Set himself to seek the Lord: the phrase notes his settled resolution, seriousness, and earnestness in it, and the preparing and fixing his heart for it. Proclaimed a fast; partly in token of his humiliation and penitence for his sins, and partly to make himself and his people more fervent in their prayers.
Read Matthew Poole on 2 Chronicles 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 20:3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. Ver. 3 And Jehoshaphat feared … and proclaimed a fast.] When the Turks fast it is a sure sign that they are in a bodily fear: they also cast dust upon their heads, and their hands up towards heaven, when they are about to enter battle. But Jehoshaphat’ s fear was not only natural, of the enemy, but reverential, of God; and his fast not a moral but a religious abstinence, that he might thereby amerce the flesh, afflict the soul, and pray with more edge and earnestness. Turk. Hist., 157.
Read John Trapp on 2 Chronicles 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) And Jehoshaphat.—And he was afraid (scil., at the news). And Jehoshaphat set his face, &c. Literally, put his face—a phrase used in Daniel 9:3 (comp. 2 Kings 12:18), and implying resolved, determined.To seek the Lord.—The Hebrew construction is that of 2 Chronicles 15:13 (le is here a sign of the accusative). Proclaimed a fast.—An act of national self-humiliation, implying an admission of guilt, and intended to evoke the Divine pity and succour. (Comp. Judges 20:26; Joe 2:12-17; 1 Samuel 7:6; Ezra 8:21.)
Read Charles John Ellicott on 2 Chronicles 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Jehoshaphat feared] He found that he could not possibly stand against such a numerous army, and therefore could not expect to be delivered except by the strong arm of God. To get this assistance, it was necessary to seek it; and to get such extraordinary help, they should seek it in an extraordinary way; hence he proclaimed a universal fast, and all the people came up to Jerusalem to seek the Lord.
Read AdamClarke on 2 Chronicles 20 →CambridgeThe Cambridge Bible for Schools and Colleges3. set himself to seek the Lord] Render, set his face to seek unto the LORD. proclaimed a fast] A fast involved the assembling of the people; 1 Kings 21:9; 1 Kings 21:12; Jeremiah 36:6; Jeremiah 36:9; Joe 2:15. Special fasts were proclaimed for war, famine, or any other calamity or serious event.
Read Cambridge on 2 Chronicles 20 →Albert Barnes1798–1870Barnes' Notes on the BibleGeneral fasts had been previously observed by the Israelites (e. g. Judges 20:26; 1 Samuel 7:6); but we do not hear of any fast having been “proclaimed” by authority before this.
Read Albert Barnes on 2 Chronicles 20 →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
Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah.
Jehoshaphat was alarmed, and set himself to seek Yahweh. He proclaimed a fast throughout all Judah.
Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah.
Jehoshaphat was afraid, so he decided to seek the Lord’s advice. He decreed that all Judah should observe a fast.
Tyndale line
And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
And Jehoshaphat feared, and set himself to seek unto Jehovah; and he proclaimed a fast throughout all Judah.
And Jehoshaphat feared, and set himself to seek unto the LORD; and he proclaimed a fast throughout all Judah.
And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
And Iehoshaphat feared, and set him selfe to seeke the Lord, and proclaimed a fast throughout all Iudah.
Strictly literal
And Jehoshaphat feared, and set himself to seek Jehovah, and proclaimed a fast throughout Judah.
And Jehoshaphat feareth, and setteth his face to seek to Jehovah, and proclaimeth a fast over all Judah;
And Jehoshaphat fears, and sets his face to seek for YHWH, and proclaims a fast over all Judah;
Then became Jehoshaphat afraid, and he directed his face to seek the Lord; and he proclaimed a fast over all Judah.
Jehoshaphat became afraid and set himself to seek Yahweh. He proclaimed a fast throughout all Judah.
From the Latin
And Josaphat being seized with fear betook himself wholly to pray to the Lord, and he proclaimed a fast for all Juda.
Simplified
Jehoshaphat was afraid, and went to ask the Lord what to do. He also ordered everyone throughout Judah to fast.
Then Jehoshaphat, in his fear, went to the Lord for directions, and gave orders all through Judah for the people to go without food.
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 agree closely, with 11 of the 12 words matching. The Septuagint's word order differs, but the essential content remains consistent with the Hebrew.
וַיִּרָ֕א וַיִּתֵּ֧ן יְהוֹשָׁפָ֛ט אֶת־ פָּנָ֖יו לִדְר֣וֹשׁ לַיהוָ֑ה וַיִּקְרָא־ צ֖וֹם עַל־ כָּל־ יְהוּדָֽה׃
11 of the 12 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 20:3
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.
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word יְהוֹשָׁפָט (*Yhowshaphat*) means 'Jehovah has judged.' It refers to several individuals, including a king of Judah, a chronicler, and a priest during the time of David, as well as a valley near Jerusalem associated with ultimate judgment. The entries note that Jehoshaphat was a significant king known for his piety and prosperity.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3092 יְהוֹשָׁפָט, יוֹשָׁפָט
3092 Yhowshaphat yeh-ho-shaw-fawt'
from 3068 and 8199; Jehovah-judged; Jehoshaphat, the name of
six Israelites; also of a valley near Jerusalem:--Jehoshaphat.
Compare 3146.
see HEBREW for 03068
see HEBREW for 08199
see HEBREW for 03146
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.16;
son of: Ahilud (H0286);
brother of: Baana (H1195)
§ Jehoshaphat = "Jehovah has judged"
1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah
2) son of Nimshi and father of king Jehu of the northern kingdom of Israel
3) son of Ahilud and chronicler under David and Solomon
4) son of Paruah and one of the 12 commissary officers under Solomon
5) a priest and trumpeter in the time of David
6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.17;
N-proper — Noun proper masculineHNpm
Jehoshaphat
Jehovah-judged. (1.) One of David’s body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, “recorder” or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.
(4.) Solomon’s purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his…
(whom Jehovah judges.) King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and…
A pious king of Judah, the son and successor of Asa. He began to reign at the age of thirty-five, about the year 914 B. C., and reigned twenty-five years. His history is found in 1Ki 15:24 22:1-53 2Ch 17:1-20:37. He was distinguished by his zeal for true religion, and his firm trust in God. He thoroughly cleansed the land from idolatry, restored the divine ordinances, and provided for the religious instruction of the people. His government was highly prospered at home and abroad. The great error of his life was an entangling alliance with the wicked Ahab, whose infamous daughter Athaliah early began to afflict the kingdom of Judah, of which she was afterwards the queen. Jehoshaphat was beguiled by Ahab into an unsuccessful war with the Syrians, but soon resumed his labors in…
the Lord is judge
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
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms — Noun common · masculine singular absoluteHNcmsa
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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)
HNcmsc — 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).
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
N-proper — Noun properHNpl
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