2 Chronicles 28:17 — Word Study
WLCוְע֥וֹד אֲדוֹמִ֖ים בָּ֑אוּ וַיַּכּ֥וּ בִיהוּדָ֖ה וַיִּשְׁבּוּ־ שֶֽׁבִי׃
BSA◂The EdomitesʼĔdômîy [descendants of Esau, from the region of Edom] had againʻôwd [once more, still] comebôwʼ■ [approached, invaded] and attackednâkâh▸ [struck, smitten] JudahYᵉhûwdâh [the tribe and region] and carried awayshâbâh▸ [taken captive, as prisoners] captivesshᵉbîy [prisoners of war, exiles]
| Greek | English | Parsing |
|---|---|---|
| וְע֥וֹד | and again | Conjunction |
| אֲדוֹמִ֖ים | [the] Edomites | Noun gentilic, masculine plural absolute |
| בָּ֑אוּ | they had come | Verb, Qal, perfect third person common plural |
| וַיַּכּ֥וּ | and they had defeated | Verb, Hiphil, sequential imperfect third person masculine plural |
| בִיהוּדָ֖ה | Judah | Preposition, noun proper |
| וַיִּשְׁבּוּ־ | and they had taken captive | Verb, Qal, sequential imperfect third person masculine plural |
| שֶֽׁבִי׃ | captive[s] | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Edomites had again come and attacked Judah and carried away captives. |
| KJV | For again the Edomites had come and smitten Judah, and carried away captives. |
| ASV | For again the Edomites had come and smitten Judah, and carried away captives. |
| YLT | and again the Edomites have come, and smite in Judah, and take captive a captivity. |
| WEB | For again the Edomites had come and struck Judah, and carried away captives. |
| BBE | For the Edomites had come again, attacking Judah and taking away prisoners. |
Where they part company is in the choice of synonyms for וַיַּכּ֥וּ — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate actions, clearly outlining the sequence of events.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲדֹמִי
verbבּוֹא
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 28:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Conflict with Edomgenerated
2 Chronicles 28:17 describes a time when the Edomites attacked Judah, highlighting the ongoing strife during King Ahaz's reign. This verse illustrates the challenges faced by Judah as they dealt with external threats and internal unfaithfulness, as seen in the surrounding verses. The Edomites, descendants of Esau, repeatedly sought to take advantage of Judah's weakened state, leading to significant consequences for the people of Judah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 25:11–12 | Amaziah, however, summoned his strength and led his troops to the Valley of Salt, where he struck down 10,000 men of Seir, |
| 2 | Leviticus 26:18 | And if after all this you will not obey Me, I will proceed to punish you sevenfold for your sins. |
| 3 | Obadiah 1:10–13 | Because of the violence against your brother Jacob, you will be covered with shame and cut off forever. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אֲדוֹמִ֖ים, 'a.do.Mimgenerated
The term אֲדוֹמִי ('a.do.Mim) refers specifically to the Edomites, the descendants of Esau, indicating their identity and origin from the region of Edom. This word is a noun in the masculine plural form, emphasizing the collective group involved in the attack on Judah.
The Edomites are often portrayed in the Old Testament as adversaries of Israel, reflecting longstanding tensions between the two nations. Their actions in this verse demonstrate a continuation of hostility and conflict, which is a recurring theme throughout the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB) as the primary translation.
Sentence Structuregenerated
The main verb of the sentence is בָּ֑אוּ (they had come), which governs the entire clause. The structure follows a straightforward sequence: the Edomites came, attacked, and took captives, illustrating their aggressive actions against Judah.
The sentence is built with a series of actions linked together, emphasizing the continuity of conflict. The verbs וַיַּכּ֥וּ (and they had defeated) and וַיִּשְׁבּוּ (and they had taken captive) follow the main verb, creating a clear narrative flow of events.
Septuagint Backgroundgenerated
The Septuagint translates אֲדוֹמִ֖ים as ιδουμαῖοι, indicating a direct correspondence to the Edomites, maintaining the identity of the group involved in the conflict.
The Greek term used in the Septuagint reflects the same historical context, aligning with the Hebrew text's portrayal of the Edomites' actions against Judah.
In plain words — the whole versegenerated
2 Chronicles 28:17 tells us that the Edomites attacked Judah again, defeating them and taking captives. This highlights the ongoing struggles faced by Judah during King Ahaz's reign, as they dealt with repeated invasions and losses.
Frequently Asked Questionsgenerated
The Edomites were descendants of Esau, originating from the region of Edom, and often acted as adversaries to the Israelites.
This phrase indicates that the Edomites took people from Judah as prisoners, often as a result of conflict or battle.
The Edomites attacked Judah likely due to ongoing hostilities and the opportunity presented by Judah's weakened state during King Ahaz's reign.
This verse illustrates the consequences of conflict and the challenges faced by Judah, serving as a reminder of the historical tensions between Edom and Israel.
Reflection Questionsgenerated
- How can we understand the historical context of the Edomites' attacks on Judah?
- What lessons can we draw from Judah's struggles during King Ahaz's reign?
- In what ways do conflicts in the Bible reflect broader themes of faith and perseverance?
- How can we apply the lessons from this verse to our own lives today?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Chronicles 28:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor again the Edomites had come,.... As in the days of Jehoshaphat, 2 Chronicles 20:10, and smitten Judah, and carried away captives; taking the advantage of the weak and low condition Ahaz was in,
Read John Gill on 2 Chronicles 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor again the Edomites had come and smitten Judah, and carried away captives. Again the Edomites had come.
Read Robert Jamieson on 2 Chronicles 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 28:17 For again the Edomites had come and smitten Judah, and carried away captives.Ver. 17. For again the Edomites.] "Many sorrows shall be to the wicked; whenas he that trusteth in the Lord" - which Ahaz would not hear of - "mercy shall compass him round about," as it did his good son Hezekiah.
Read John Trapp on 2 Chronicles 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) For again.—And moreover.Smitten Judah.—Smitten in Judah, i.e., inflicted a defeat upon her. After their reduction by Uzziah, the Edomites had probably remained subject to Judah, until Rezin of Syria expelled the Jews from Elath (2 Kings 16:6), and restored it to them. After that event, the disasters of Ahaz seem to have encouraged them to make a raid upon his territory.
Read Charles John Ellicott on 2 Chronicles 28 →CambridgeThe Cambridge Bible for Schools and Colleges16–21 (= 2 Kings 16:7-9). Ahaz invokes Assyrian aid There is a variation here between Chron. and Kings. According to the former (2 Chronicles 28:21) Ahaz gained nothing by his tribute to the king of Assyria; according to Kings the Assyrian accepted the offering and marched against Syria, capturing Damascus and slaying Rezin.
Read Cambridge on 2 Chronicles 28 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Edomites took advantage of the reverses of Ahaz, and were perhaps in league with Rezin (see 2 Kings 16:6 note).
Read Albert Barnes on 2 Chronicles 28 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The Edomites had again come and attacked Judah and carried away captives.
For again the Edomites had come and struck Judah, and carried away captives.
The Edomites had again come and attacked Judah and carried away captives.
The Edomites had again invaded and defeated Judah and carried off captives.
Tyndale line
For again the Edomites had come and smitten Judah, and carried away captives.
For again the Edomites had come and smitten Judah, and carried away captives.
For again the Edomites had come and smitten Judah, and carried away captives.
For again the Edomites had come and smitten Judah, and carried away captives.
(For the Edomites came moreouer, and slew of Iudah, and caryed away captiues.
Strictly literal
And again the Edomites came and smote Judah, and carried away captives.
and again the Edomites have come, and smite in Judah, and take captive a captivity.
and again the Edomites have come, and strike in Judah, and take captive a captivity.
Moreover the Edomites came again and defeated [the men of] Judah, and carried away captives.
For once again the Edomites had come and attacked Judah, carrying prisoners away.
From the Latin
And the Edomites came and slew many of Juda, and took a great booty.
Simplified
The armies of Edom had once again invaded Judah and taken people prisoner,
For the Edomites had come again, attacking Judah and taking away prisoners.
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 on the wording of this verse, with all seven Hebrew words matched in the Greek translation. This consistency suggests a shared understanding of the events described.
וְע֥וֹד אֲדוֹמִ֖ים בָּ֑אוּ וַיַּכּ֥וּ בִיהוּדָ֖ה וַיִּשְׁבּוּ־ שֶֽׁבִי׃
7 of the 7 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 28:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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.
The Hebrew word אֲדֹמִי (*'Edomiy*) means 'Edomite,' referring to a person from Edom or their descendants. It is derived from the root word for Edom (אֱדוֹם), which indicates a connection to the land or people of Edom. The entries consistently define it as an adjective describing someone from Edom.
אֲדֹמִי adj.gent. Edomite
base
H130 אֲדֹמִי Edomite
130 'Edomiy ed-o-mee'
or (fully) aEdowmiy {ed-o-mee'}; patronymic from 123; an
Edomite, or descendants from (or inhabitants of)
Edom:--Edomite. See 726.
see HEBREW for 0123
see HEBREW for 0726
אֲדֹמִי (e.do.mi) — Edomite.
Someone from Edom, an Edomite
Group of e.dom (אֱדוֹם "Edom" H0123)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
[EDOM, IDUMAEA OR IDUMEA]
→ Also called EDOM
→ Descendants of Esau Ge 36
→ Kings of Ge 36:31-39; Nu 20:14; 1Ch 1:43-50; Eze 32:29; Am 2:1
→ Dukes of Ge 36:9-43; Ex 15:15; 1Ch 1:51-54
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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
שָׁבָה (shabah) is a Hebrew verb meaning 'to take captive.' It has a range of uses, including to transport someone into captivity or to lead them away. The word appears in both the Qal and Niphal stems, indicating active and passive forms of taking or being taken captive.
שָׁבָה 47 vb. take captive
Qal take captive
Niph. be taken captive
base
H7617 שָׁבָה take captive
7617 shabah shaw-baw'
a primitive root; to transport into captivity:--(bring
away, carry, carry away, lead, lead away, take) captive(-s),
drive (take) away.
שָׁבָה (sha.vah) — to take captive.
1) to take captive
1a) (Qal)
1a1) to take captive
1a2) captive (participle)
1a3) to lead captive
1b) (Niphal) to be taken captive
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
kap'-tiv (shebhi, galah; aichmalotos and its derivatives): The frequent references in the Old Testament to captives as men forcibly deported (from the Hebrew root shabhah) or inhabiting a land foreign to them (from Hebrew galah) reflect the universal practice of the ancient world. The treatment of captives was sometimes barbarous (2Sa 8:2) but not always so (2Ki 6:21,22).
See further under ASSIR and WAR.
Figurative: Except in Job 42:10 the figurative use of the idea is confined to the New Testament, where reference is made to the triumphal reign of the Lord Jesus (Lu 4:18; Eph 4:8), or, on the other hand, to the power of the…
Captive
One taken in war. Captives were often treated with great cruelty and indignity (1 Kings 20:32; Josh. 10:24; Judg. 1:7; 2 Sam. 4:12; Judg. 8:7; 2 Sam. 12:31; 1 Chr. 20:3). When a city was taken by assault, all the men were slain, and the women and children carried away captive and sold as slaves (Isa. 20; 47:3; 2 Chr. 28:9-15; Ps. 44:12; Joel 3:3)…
A prisoner of war. Such were usually treated with great cruelty by the heathen nations. They were kept for slaves, and often sold; but this was a modification of the ancient cruelty, and a substitute for putting them to death Although the treatment of captives by the Jews seems sometimes to be cruel, it was very much milder than that of the heathen, and was mitigated, as far as possible in the circumstances, by their civil code.
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
N-cs — Noun common · masculine singular absoluteHNcmsa