2 Kings 1:14 — Word Study
WLCהִ֠נֵּה יָ֤רְדָה אֵשׁ֙ מִן־ הַשָּׁמַ֔יִם וַ֠תֹּאכַל אֶת־ שְׁנֵ֞י שָׂרֵ֧י הַחֲמִשִּׁ֛ים הָרִאשֹׁנִ֖ים וְאֶת־ חֲמִשֵּׁיהֶ֑ם וְעַתָּ֕ה תִּיקַ֥ר נַפְשִׁ֖י בְּעֵינֶֽיךָ׃ ס
BSABeholdhinnêh [look, see] fireʼêsh [divine judgment, refining presence] has come downyârad■ [descended, fallen] frommin heavenshâmayim [the sky, God's abode] and consumedʼâkal▸ [devoured, eaten] the firstriʼshôwn twoshᵉnayim captainssar of fiftychămishshîym [leaders of fifty men] with all their menchămishshîym [entire companies] But nowʻattâh [at this time, presently] may my lifenephesh [soul, living being] be preciousyâqar▸ [valuable, rare] in your sightʻayin [eye, gaze, regard]
| Greek | English | Parsing |
|---|---|---|
| הִ֠נֵּה | here! | Particle |
| יָ֤רְדָה | it has come down | Verb, Qal, perfect third person feminine singular |
| אֵשׁ֙ | fire | Noun common, both singular absolute |
| מִן־ | from | Preposition |
| הַשָּׁמַ֔יִם | the heavens | Particle, noun common masculine plural absolute |
| וַ֠תֹּאכַל | and it has consumed | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| שְׁנֵ֞י | [the] two | Noun common, both dual construct |
| שָׂרֵ֧י | [the] commanders of | Noun common, masculine plural construct |
| הַחֲמִשִּׁ֛ים | the fifties | Particle, noun common masculine plural absolute |
| הָרִאשֹׁנִ֖ים | former | Particle |
| וְאֶת־ | and the object marker | Conjunction, particle |
| חֲמִשֵּׁיהֶ֑ם | fifty [men] their | Noun common masculine plural construct, suffix |
| וְעַתָּ֕ה | and now | Conjunction, adverb |
| תִּיקַ֥ר | let it be precious | Verb, Qal, imperfect third person feminine singular |
| נַפְשִׁ֖י | life my | Noun common feminine singular construct, suffix |
| בְּעֵינֶֽיךָ׃ ס | in view your | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, fire has come down from heaven and consumed the first two captains of fifty, with all their men. But now may my life be precious in your sight.” |
| KJV | Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight. |
| ASV | Behold, there came fire down from heaven, and consumed the two former captains of fifty with their fifties; but now let my life be precious in thy sight. |
| YLT | Lo, come down hath fire from the heavens, and consumeth the two heads of the former fifties and their fifties; and, now, let my soul be precious in thine eyes.' |
| WEB | Behold, fire came down from the sky and consumed the last two captains of fifty with their fifties. But now let my life be precious in your sight.” |
| BBE | For fire came down from heaven and put an end to the first two captains of fifty and their fifties; but now let my life be of value in your eyes. |
Where they part company is in the phrasing of 'may my life be precious' — see How Translations Differ.
The sentence contains a main clause followed by a subordinate clause, emphasizing the plea for mercy after the declaration of judgment.




5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֵשׁ
verbיָרַד
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 Kings 1:14
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 — Elijah Confronts King Ahaziahgenerated
2 Kings 1:14 describes a critical encounter where Elijah, after witnessing the destruction of the first two captains, appeals for his life to be valued by the king. This moment illustrates the tension between divine authority and human power, as Elijah stands firm in his role as a prophet of God. The preceding verses set the stage for this confrontation, highlighting the king's disregard for the true God and his reliance on false gods.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 1:10–11 | Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men.” And fire came down from heaven and consumed the captain and his fifty men. |
| 2 | 1 Samuel 26:21–24 | Then Saul replied, “I have sinned. Come back, David my son. I will never harm you again, because today you considered my life precious. I have played the fool and have committed a grave error!” |
| 3 | Psalm 49:8 | For the redemption of his soul is costly, and never can payment suffice, |
| 4 | Psalm 72:14 | He will redeem them from oppression and violence, for their blood is precious in his sight. |
| 5 | Psalm 116:15 | Precious in the sight of the LORD is the death of His saints. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תִּיקַ֥ר, ti.Kargenerated
The verb תִּיקַ֥ר (tiqar) is in the imperfect tense, indicating a desire or wish for the future — 'let it be precious.' It is derived from the root יָקַר (yaqar), which means to be valued or esteemed.
In this context, Elijah is pleading for his life to be regarded as valuable in the sight of the king. The use of this verb emphasizes the urgency and significance of his request, reflecting his vulnerability in the face of divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains a main clause introduced by the finite verb יָ֤רְדָה (it has come down), which governs the description of the event. The structure emphasizes the action of fire descending and consuming the captains.
The sentence is layered with additional details, including a prepositional phrase indicating the source of the fire, and a subsequent clause expressing Elijah's plea. This arrangement highlights the dramatic contrast between divine judgment and personal appeal.
Septuagint Backgroundgenerated
The Septuagint translates יָ֤רְדָה as κατέβη (G2597), meaning 'it has come down.' This choice aligns with the Hebrew meaning, emphasizing the act of descending from heaven.
The word for 'precious' is rendered as ἐντιμωθήτω, which suggests a strong plea for value or worthiness, indicating a desire for recognition in the sight of the king.
In plain words — the whole versegenerated
2 Kings 1:14 tells us that fire came down from heaven and consumed the first two captains and their men. Elijah, now facing the king, pleads for his own life to be valued. This moment highlights the power of God and the vulnerability of man in the face of divine judgment.
Frequently Asked Questionsgenerated
Elijah is asking the king to regard his life as valuable, hoping for mercy after witnessing the destruction of the captains.
The fire represents God's judgment against the captains who disrespected His authority, demonstrating His power.
The two captains symbolize the rejection of God's messenger, reinforcing the seriousness of turning away from divine authority.
This event shows the tension between Elijah as a prophet of God and Ahaziah, who seeks guidance from false gods instead of acknowledging the true God.
Reflection Questionsgenerated
- In what ways do I recognize God's authority in my life, similar to how Elijah demonstrated it?
- How can I ensure that I value the lives of others, as Elijah sought to have his life valued?
- What lessons can I learn from the consequences faced by the captains?
- How can I respond to God's messages in my life, as Elijah did in his confrontation with the king?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Kings 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, there came fire down from heaven and burnt up the two captains of the former fifties with their fifties,.... He owns the facts, and ascribes the death of them to the true cause, and appears
Read John Gill on 2 Kings 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgain also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 1:14 Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.Ver. 14. Therefore let my life be precious in thy sight.] Say we the same to Almighty God, when we see so many fall on every hand of us, devoured by death.
Read John Trapp on 2 Kings 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Burnt.—Eat, or devoured (2 Kings 1:10; 2 Kings 1:12). The two captains of the former fifties.—Rather, the former two captains of fifties. Therefore let my life now.—And now (i.e., this time) let my life. Some MSS., and LXX., Vulg., and Arabic add the precative “now,” that is, “I pray,” as in 2 Kings 1:13 (“I pray thee” = na’).
Read Charles John Ellicott on 2 Kings 1 →
CambridgeThe Cambridge Bible for Schools and Colleges14. Behold, there came fire down from heaven] Here is another point in which the brevity of the narrative leaves much for conjecture. How was the news of the first and second destruction brought, and its nature described? The sending out of an armed band would no doubt attract attention, and persons who were near at hand when the meeting with the prophet took place may have brought the news. Was the second captain sent on his errand without any knowledge of what had happened to his predecessor?
Read Cambridge on 2 Kings 1 →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
Behold, fire has come down from heaven and consumed the first two captains of fifty, with all their men. But now may my life be precious in your sight.”
Behold, fire came down from the sky and consumed the last two captains of fifty with their fifties. But now let my life be precious in your sight.”
Behold, fire has come down from heaven and consumed the first two captains of fifty, with all their men. But now may my life be precious in your sight.”
Indeed, fire came down from the sky and consumed the two captains who came before me, along with their men. So now, please have respect for my life.”
Tyndale line
Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.
Behold, there came fire down from heaven, and consumed the two former captains of fifty with their fifties; but now let my life be precious in thy sight.
Behold, there came fire down from heaven, and consumed the two former captains of fifty with their fifties: but now let my life be precious in thy sight.
Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.
Beholde, there came fire downe from the heauen and deuoured the two former captaines ouer fiftie with their fifties: therefore let my life nowe be precious in thy sight.
Strictly literal
Behold, there came down fire from the heavens, and consumed the two captains of the former fifties with their fifties; but now, let my life be precious in thy sight.
Lo, come down hath fire from the heavens, and consumeth the two heads of the former fifties and their fifties; and, now, let my soul be precious in thine eyes.'
Behold, fire has come down from the heavens and consumes the two heads of the former fifties and their fifties; and now, let my soul be precious in your eyes.”
Behold, there came down a fire from heaven, and consumed the two captains of the first fifties with their fifties; and now let my life be precious in thy eyes.
Indeed, fire came down from heaven and consumed the first two captains with their men, but now let my life be precious in your sight.”
From the Latin
Behold fire came down from heaven, and consumed the two first captains of fifty men, and the fifties that were with them: but now I beseech thee to spare my life.
Simplified
Yes, fire has fallen from heaven and burned up the first two captains of fifty, along with all their men. But now please value my life!”
For fire came down from heaven and put an end to the first two captains of fifty and their fifties; but now let my life be of value in your eyes.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 13 of the 17 words matched. The differences lie in the word order and expression, but the core message remains consistent across both texts.
הִ֠נֵּה יָ֤רְדָה אֵשׁ֙ מִן־ הַשָּׁמַ֔יִם וַ֠תֹּאכַל אֶת־ שְׁנֵ֞י שָׂרֵ֧י הַחֲמִשִּׁ֛ים הָרִאשֹׁנִ֖ים וְאֶת־ חֲמִשֵּׁיהֶ֑ם וְעַתָּ֕ה תִּיקַ֥ר נַפְשִׁ֖י בְּעֵינֶֽיךָ׃ ס
13 of the 17 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 Kings 1:14
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — Noun common · both dual constructHNcbdc
too.
See NUMBER.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
Art | Adj — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aompa
for'-mer:
The word in the sense of "maker," "framer," occurs only in Jer 51:19, "He is the former (from yatsar, "to form") of all things." The adjective, in the sense of preceding in the order of time, is commonly in Hob the translation of ri'shon, "first," "foremost" (Ge 40:13; Nu 21:26; De 24:4, etc.); in Greek of proteros (Eph 4:22; Heb 10:32; 1Pe 1:14); and in two cases (Ac 1:1; Re 21:4) of protos, where…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
Adj | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
יָקַר (yaqar) means to be precious or valued, indicating something that is esteemed or costly. It can also refer to the act of making something precious. The term appears in various contexts, emphasizing its figurative meaning of value and rarity, particularly in the Hiphil form, which suggests causing something to be regarded as precious.
[יָקַר] vb. be precious, prized, appraised
Qal
be precious
be appraised
Hiph. I will make men more rare (lit. precious) than fine gold
base
H3365 יָקַר be precious, prized, appraised
3365 yaqar yaw-kar'
a primitive root; properly, apparently, to be heavy, i.e.
(figuratively) valuable; causatively, to make rare
(figuratively, to inhibit):--be (make) precious, be prized, be
set by, withdraw.
יָקַר (ya.qar) — be precious.
1) to esteem, be prized, be valuable, be precious, be costly, be appraised
1a) (Qal)
1a1) to be precious, be highly valued, be esteemed, be costly
1a2) to be appraised
1b) (Hiphil) to make something precious
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
