2 Chronicles 28:22 — Word Study
WLCוּבְעֵת֙ הָצֵ֣ר ל֔וֹ וַיּ֖וֹסֶף לִמְע֣וֹל בַּיהוָ֑ה ה֖וּא הַמֶּ֥לֶךְ אָחָֽז׃
BSAIn the timeʻêth [of great trouble, during his distress] of his distresstsârar [tribulation, affliction] Kingmelek [royal ruler, monarch] AhazʼÂchâz [son of Jotham, father of Hezekiah] became even moreyâçaph▸ [increasingly, to a greater degree] unfaithfulmâʻal [disloyal, treacherous, acting secretly against] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וּבְעֵת֙ | and at [the] time | Conjunction, preposition, noun common both singular absolute |
| הָצֵ֣ר | harassed | Verb, Hiphil, infinitive construct common |
| ל֔וֹ | him | Preposition, suffix |
| וַיּ֖וֹסֶף | and he increased | Verb, Hiphil, sequential imperfect third person masculine singular |
| לִמְע֣וֹל | to act unfaithfully | Preposition, verb qal infinitive construct common |
| בַּיהוָ֑ה | against Yahweh | Preposition, noun proper |
| ה֖וּא | that | Pronoun |
| הַמֶּ֥לֶךְ | the king | Particle, noun common masculine singular absolute |
| אָחָֽז׃ | Ahaz | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the time of his distress, King Ahaz became even more unfaithful to the LORD. |
| KJV | ¶ And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz. |
| ASV | And in the time of his distress did he trespass yet more against Jehovah, this same king Ahaz. |
| YLT | And in the time of his distress — he addeth to trespass against Jehovah, (this king Ahaz), |
| WEB | In the time of his distress, he trespassed yet more against Yahweh, this same King Ahaz. |
| BBE | And in the time of his trouble, this same King Ahaz did even more evil against the Lord. |
All translations agree on the rendering of מָעַל as unfaithful.
The sentence is structured around the main action of King Ahaz's unfaithfulness, with a temporal clause setting the context for this action.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָרַר
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 28:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Reign of King Ahazgenerated
2 Chronicles 28:22 describes a troubling period in King Ahaz's reign, where his actions lead to further unfaithfulness to the LORD. Despite the distress he faced, instead of turning to God for help, he chose to act treacherously, ultimately leading to his downfall and that of Israel. This context highlights the consequences of turning away from divine guidance during difficult times.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 33:12 | And in his distress, Manasseh sought the favor of the LORD his God and earnestly humbled himself before the God of his fathers. |
| 2 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 3 | Isaiah 1:5 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
| 4 | Ezekiel 21:13 | Surely testing will come! And what if even the scepter, which the sword despises, does not continue?’ declares the Lord GOD. |
| 5 | Hosea 5:15 | Then I will return to My place until they admit their guilt and seek My face; in their affliction they will earnestly seek Me.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מָעַל, lim.'olgenerated
The Hebrew word מָעַל (ma'al) means to act unfaithfully or treacherously. It conveys the idea of covertly transgressing or committing a trespass, particularly against God or sacred things. In this verse, it describes King Ahaz's actions as he increasingly turned away from his covenant with the LORD during a time of distress.
This word is used to indicate a serious breach of loyalty, especially in a religious context. Ahaz's choice to act unfaithfully during his troubles reflects a deeper spiritual crisis, emphasizing the gravity of his actions against the backdrop of his kingship.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase unfaithful to capture the essence of מָעַל.
Sentence Structuregenerated
The main verb וַיּ֖וֹסֶף, and he increased, governs the entire sentence, with two clauses following it: one indicating the time of distress and the other detailing the action of unfaithfulness. The structure emphasizes the progression of Ahaz's unfaithfulness during a critical moment.
The sentence begins with a prepositional phrase וּבְעֵת֙, and at the time, which sets the context for Ahaz's actions, highlighting that his unfaithfulness escalated in response to his distress.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מָעַל is rendered as ἀποστῆναι, meaning 'to turn away' or 'to depart'. This choice suggests a broader interpretation of Ahaz's actions, emphasizing not just unfaithfulness but a complete turning away from the LORD.
The translation reflects a significant aspect of Ahaz's character, portraying him as someone who actively chose to distance himself from God during his time of trouble.
In plain words — the whole versegenerated
2 Chronicles 28:22 tells us that during a time of trouble, King Ahaz became even more unfaithful to the LORD. Instead of seeking help from God, he chose to act treacherously, which led to greater consequences for himself and Israel.
Frequently Asked Questionsgenerated
It indicates that instead of relying on God for support, Ahaz chose to act against his covenant with the LORD, worsening his situation.
Ahaz's unfaithfulness led to spiritual decline and further troubles for Israel, as he turned to foreign gods for assistance.
Ahaz's story serves as a warning about the dangers of turning away from God in difficult times, instead of seeking His guidance.
It emphasizes the authority and responsibility of Ahaz as a leader, highlighting the impact of his choices on the nation.
Reflection Questionsgenerated
- In what ways do I seek help during times of distress — do I turn to God or to other sources?
- How can I ensure my actions reflect faithfulness to God, especially during challenging times?
- What lessons can I learn from the consequences of Ahaz's unfaithfulness?
- How does understanding the context of Ahaz's reign help me apply these lessons to my life today?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Chronicles 28:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the time of his distress did he trespass yet more against the Lord,.... By increasing his idolatries, as appears by what he did, in imitation of what he saw at Damascus, where he had an
Read John Gill on 2 Chronicles 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz. In the time of his distress did he trespass yet more.
Read Robert Jamieson on 2 Chronicles 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat monster and reproach of mankind, that unteachable and incorrigible prince, whom even grievous afflictions made worse, which commonly make men better. This is he whose name deserves to be remembered and detested for ever. Or, king Ahaz was the same, no changeling, not a whit better by all the methods which God used with him.
Read Matthew Poole on 2 Chronicles 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 28:22 And in the time of his distress did he trespass yet more against the LORD: this [is that] king Ahaz.Ver. 22. And yet in the time of his distress.] So stubborn was he and stiff necked, he would sooner break than bend. Such refractories also were Pharaoh, Saul, the Scribes and Pharisees, the railing thief that suffered with our Saviour: "reprobate silver" the Scripture calleth them; they add rebellion to their sin, and to their sinews of iron, brows of brass. This is that king Ahaz.] That stigmatical Belialist. There are three men in Scripture that have a special brand or mark of ignominy set upon them: Cain, Dathan, and Ahaz here; the reason whereof was, chiefly, the sin…
Read John Trapp on 2 Chronicles 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersAHAZ ADOPTS THE SYRIAN , AND CLOSES THE TEMPLE (2 Chronicles 28:22-25; comp. 2 Kings 16:10-18). (22) In the time of his distress.—At the time when he (Tiglath) oppressed him, i.e., at the time when Ahaz went to Damascus to do homage to the Assyrian monarch (2 Kings 16:10), probably in reluctant obedience to a peremptory mandate. Did he trespass . . . Ahaz.—He dealt yet more unfaithfully towards Jehovah, he, king Ahaz. The subject is emphatically repeated: “he, king Ahaz,” who had already been sorely chastised, sinned yet more. Or “he, king Ahaz,” the notorious apostate.
Read Charles John Ellicott on 2 Chronicles 28 →CambridgeThe Cambridge Bible for Schools and Colleges22–25 (cp. 2 Kings 16:10-18). Apostasy of Ahaz 22. did he trespass … against the LORD: this is that king Ahaz] R.V. did he trespass … against the LORD, this same king Ahaz. For the phrase “this same” cp. 2 Chronicles 32:30; 2 Chronicles 33:23 (R.V.).
Read Cambridge 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
In the time of his distress, King Ahaz became even more unfaithful to the LORD.
In the time of his distress, he trespassed yet more against Yahweh, this same King Ahaz.
In the time of his distress, King Ahaz became even more unfaithful to the LORD.
During his time of trouble King Ahaz was even more unfaithful to the Lord.
Tyndale line
¶ And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz.
And in the time of his distress did he trespass yet more against Jehovah, this same king Ahaz.
And in the time of his distress did he trespass yet more against the LORD, this same king Ahaz.
And in the time of his distress he trespassed yet more against the LORD: this is that king Ahaz.
And in ye time of his tribulation did he yet trespasse more against ye Lord, (this is King Ahaz)
Strictly literal
And in the time of his trouble he transgressed yet more against Jehovah, this king Ahaz.
And in the time of his distress — he addeth to trespass against Jehovah, (this king Ahaz),
And in the time of his distress—he adds to trespass against YHWH (this King Ahaz),
And in the time that he distressed him, became he yet more faithless against the Lord,—yea, he, king Achaz;
This same King Ahaz sinned even more against Yahweh in his time of suffering.
From the Latin
Moreover also in the time of his distress he increased contempt against the Lord: king Achaz himself by himself,
Simplified
Even at this time when he was having so much trouble, King Ahaz sinned more and more against the Lord.
And in the time of his trouble, this same King Ahaz did even more evil against the Lord.
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 show alignment in the core message of the verse, although the Septuagint's phrasing diverges in word order and specific terms. The primary focus remains on King Ahaz's increasing unfaithfulness during distress.
וּבְעֵת֙ הָצֵ֣ר ל֔וֹ וַיּ֖וֹסֶף לִמְע֣וֹל בַּיהוָ֑ה ה֖וּא הַמֶּ֥לֶךְ אָחָֽז׃
6 of the 9 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 28:22
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.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | Prep | N-cs — Conjunction · preposition · noun common both singular absoluteHC/R/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
מָעַל (ma'al) means to act unfaithfully or treacherously, often in a religious context. It covers actions against people, God, or sacred things. The term is rooted in the idea of covertly transgressing or committing a trespass. Brown-Driver-Briggs emphasizes its priestly usage, while Strong's highlights its figurative sense of covering up.
מָעַל vb. act unfaithfully, treacherously, a priestly word
base
H4603 מָעַל act unfaithfully, treacherously, a priestly word
4603 ma`al maw-al'
a primitive root; properly, to cover up; used only
figuratively, to act covertly, i.e.
treacherously:--transgress, (commit, do a) trespass(-ing).
מָעַל (ma.al) — be unfaithful.
1) to act unfaithfully, act treacherously, transgress, commit a trespass
1a) (Qal) to act unfaithfully or treacherously
1a1) against man
1a2) against God
1a3) against devoted thing
1a4) against husband
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word אָחָז (Achaz) means 'he has grasped' and refers to two notable figures: a king of Judah, son of Jotham and father of Hezekiah, and a Benjamite, son of Micah. The entries consistently identify Achaz as a significant historical figure during the Divided Monarchy, first mentioned in 2 Kings 15:38.
אָחָז n.pr.m. (he has grasped)
king of Judah, son of Jotham, father of Hezekiah
son of Micah, & great-grandson of Jonathan
base
H271 אָחָז (he has grasped)
271 'Achaz aw-khawz'
from 270; possessor; Achaz, the name of a Jewish king and of
an Israelite:--Ahaz.
see HEBREW for 0270
אָחָז (a.chaz) — Ahaz.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.15.38;
son of: Jotham (H3147H); married to Abi (H0021);
father of: Hezekiah (H2396) and Maaseiah (H4641J)
Also named: Achaz (Ἀχάζ "Ahaz" G0881)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
אָחָז (a.chaz) — Ahaz.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.35;
son of: Micah (H4318H);
brother of: Pithon (H6377), Melech (H4429) and Tarea (H8390);
father of: Jehoaddah (H3085)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
N-proper — Noun proper masculineHNpm
a'-haz ('achaz, "he has grasped," 2Ki 16; 2Ch 28; Isa 7:10 ff; Achaz).
1. Name:
The name is the same as Jehoahaz; hence appears on Tiglath-pileser's Assyrian inscription of 732 BC as Ia-u-ha-zi. The sacred historians may have dropped the first part of the name in consequence of the character of the king.
2. The Accession:
Ahaz was the son of Jotham, king of Judah. He succeeded to the throne at the age of 20 years (according to another reading 25). The chronology of his reign is difficult, as his son Hezekiah is stated to have been 25 years of age when he began to reign 16 years after (2Ki 18:2). If the accession of Ahaz be placed as early as 743 BC, his grandfather Uzziah, long unable to perform the functions of his office on account of his leprosy (
Ahaz
Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).
(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five…
(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God’s favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater…
Son of Jotham, and twelfth king of Judah. He ascended the throne at twenty years of age, and reigned sixteen years, 2Ki 16:1,2,20. B. C. 738. He was distinguished for his idolatry and contempt of the true God; and against him many of the prophecies of Isaiah are directed, Isa 7.1-25. He made his own children pass through the fire to idols; he introduced the Syrian gods into Jerusalem, altered the temple after the Syrian model, and even closed it altogether. Having thus forfeited the aid of Jehovah, he met various repulses in battle with Pekah and Rezin; the Edomites revolted, and the Philistines harassed his borders. He turned yet more away from God in his distress, and sought aid from Pul, king of Assyria. This fatal step made him tributary to Pul, and to Tig-lath-pileser his successor. Ahaz was reduced to great extremities, in…