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2 Kings 1:2 — Word Study

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WLCוַיִּפֹּ֨ל אֲחַזְיָ֜ה בְּעַ֣ד הַשְּׂבָכָ֗ה בַּעֲלִיָּת֛וֹ אֲשֶׁ֥ר בְּשֹׁמְר֖וֹן וַיָּ֑חַל וַיִּשְׁלַ֣ח מַלְאָכִ֔ים וַיֹּ֤אמֶר אֲלֵהֶם֙ לְכ֣וּ דִרְשׁ֗וּ בְּבַ֤עַל זְבוּב֙ אֱלֹהֵ֣י עֶקְר֔וֹן אִם־ אֶחְיֶ֖ה מֵחֳלִ֥י זֶֽה׃ ס

BSANow AhaziahʼĂchazyâh [the king of Israel, son of Ahab] had fallennâphal [through a lattice, down from a high place] throughbᵉʻad the latticesᵉbâkâh [a network, a decorative pattern] of his upper roomʻălîyâh [a lofty chamber, a private area] in SamariaShômᵉrôwn [the capital city of Israel] and injured himselfchâlâh [weakened, made sick] So he sentshâlach [dispatched, commanded to go] messengersmălʼâk [representatives] and instructed themʼâmar inquiredârash [seek, ask] of Baal-zebubBaʻal Zᵉbûwb [the lord of the fly, a false god] the godʼĕlôhîym [Elohim, a deity] of EkronʻEqrôwn [a city of the Philistines] whetherʼim [if, in the event that] I will recoverchâyâh [live, be healed] from thiszeh [my current] injurychŏlîy [sickness, disease]

Word
Listen & take away2 Kings 1
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 2 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Zeh) — no per-word recordings of the Hebrew exist to link to.
Take it away
2 Kings 1:2quick helps
In a sentenceAhaziah fell from his upper room and sought guidance from Baal-zebub, the god of Ekron.
Who is speakingAhaziah, the king of Israel, is the central figure in this account.
Where we areThis event takes place after the death of Ahab, marking a pivotal moment in Israel's history.
The hard wordאֱלֹהֵי
Take awayAhaziah's actions reflect a departure from seeking the Lord, turning instead to a false god.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֲחַזְיָה verbנָפַל The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 1:2

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 Ahaziahgenerated

1After the death of Ahab, Moab rebelled against Israel.
2Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers and instructed them: “Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this injury.”
3But the angel of the LORD said to Elijah the Tishbite, “Go up to meet the messengers of the king of Samaria and ask them, ‘Is it because there is no God in Israel that you are on your way to inquire of Baal-zebub, the god of Ekron?’
4Therefore this is what the LORD says: ‘You will not get up from the bed on which you are lying. You will surely die.’” So Elijah departed.

2 Kings 1:2 describes how King Ahaziah fell from his upper room in Samaria and became injured. Instead of seeking guidance from the Lord, he sent messengers to inquire of Baal-zebub, the god of Ekron, to determine if he would recover from his injury. This moment illustrates a critical choice in leadership and faith, contrasting reliance on false gods with the worship of the true God, as emphasized in the surrounding narrative.


Cross References

ReferenceText (BSB)
1Judges 5:28Sisera’s mother looked through the window; she peered through the lattice and lamented: ‘Why is his chariot so long in coming? What has delayed the clatter of his chariots?’
2Song of Solomon 2:9
3Acts 20:9And a certain young man named Eutychus, seated in the window, was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell from the third story and was picked up dead.
41 Kings 22:34However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!”
52 Chronicles 21:14–15So behold, the LORD is about to strike your people, your sons, your wives, and all your possessions with a serious blow.

The Key Word אֲחַזְיָה, 'a.chaz.Yahgenerated

The name אֲחַזְיָה (Achazyah) means 'Jehovah holds' or 'possesses.' It identifies Ahaziah as a king of Israel, the son of Ahab, who ruled during a tumultuous time in Israel's history. His name reflects a connection to the divine, yet his actions reveal a disconnection from that heritage.

In this verse, Ahaziah's decision to consult Baal-zebub instead of seeking the Lord demonstrates a significant turning point. His name, which invokes the Lord, stands in stark contrast to his reliance on a false deity, highlighting the tension between faithfulness to God and the allure of foreign gods.


How Translations Differ — measured against the Berean Standard Biblegenerated

In the Berean Standard Bible, the translations agree on the key elements of the verse, maintaining consistency in the presentation of Ahaziah's actions and his inquiry to Baal-zebub.


Sentence Structuregenerated

The finite verb וַיִּפֹּ֨ל (vai.yi.Pol) governs the entire verse, indicating the main action of Ahaziah falling. The structure includes several phrases: a prepositional phrase describing the location of the fall, a noun phrase identifying the subject, and subsequent clauses detailing his injury and his instructions to the messengers.

The arrangement of the Hebrew words places emphasis on Ahaziah's fall and his subsequent actions, reflecting a narrative flow that connects his physical downfall with his spiritual choices.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew word אֱלֹהֵי is rendered as θεοῦ (Theou), which translates to 'of God.' This choice emphasizes the divine aspect of the inquiry, suggesting a contrast between the true God and the false god Baal-zebub.

The use of θεοῦ indicates a recognition of the divine authority that Ahaziah is neglecting by turning to a false deity for guidance.


In plain words — the whole versegenerated

2 Kings 1:2 recounts how King Ahaziah fell from his upper room in Samaria and was injured. Instead of seeking help from God, he sent messengers to ask Baal-zebub, a false god, if he would recover from his injury. This choice highlights a significant moment in his reign, reflecting a departure from faithfulness to the Lord.


Frequently Asked Questionsgenerated

What does Ahaziah's name mean?

Ahaziah's name means 'Jehovah holds' or 'possesses,' indicating a connection to the God of Israel.

Why did Ahaziah seek Baal-zebub?

Ahaziah sought Baal-zebub because he was injured and wanted to know if he would recover, reflecting a lack of faith in the God of Israel.

What is the significance of consulting Baal-zebub?

Consulting Baal-zebub signifies a departure from seeking the Lord and highlights the influence of foreign gods in Israel during this period.

How does this verse relate to the broader narrative of Israel's kings?

This verse illustrates the recurring theme of Israel's kings turning away from God and seeking guidance from false deities, leading to spiritual decline.


Reflection Questionsgenerated

  1. In what ways do I seek guidance in my life, and do I rely on God or other sources?
  2. How can I ensure that my decisions reflect my faith and trust in God?
  3. What lessons can I learn from Ahaziah's choices in this passage?
  4. How does this account challenge me to examine my own faithfulness to God?

The early church on this verse — how the Fathers read it

Ephrem the Syrian comments on this verse, noting Ahaziah's fall and his subsequent actions as king after Ahab's death.

Ephrem the SyrianON THE SECOND BOOK OF KINGS 1:1 c. 306–373
“Ahaziah falls from the gallery of his upper chamber in Samaria.” … Ahaziah is the son of Ahab, and after Ahab’s death he takes his place and reigns over his people.
Early Church Fathers on 2 Kings 1 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on 2 Kings 1:2 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And Ahaziah fell down a lattice in his upper chamber that was in Samaria,.... Which was either a window or lattice in the form of network, to let in light; or rather were the rails of a balcony or

Read John Gill on 2 Kings 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baalzebub the god of Ekron whether I shall recover of this disease.

Read Robert Jamieson on 2 Kings 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

In his upper chamber; in which the lattice might be left to convey light into the lower room; which if it now seem to be absurd in a king’ s palace, we must not think it was so then, when the world was not arrived to that height of curiosity and art in which now it is. But the words may be, and are by some, rendered, through the battlements (or through the lattice in the battlements) of the roof of the house; where being first walking, after the manner, and then standing and looking through, and leaning upon this lattice, which was grown infirm, it broke, and he fell into the court or garden belonging to the house. Baal-zebub; properly, the god of flies; an idol so called, because it was…

Read Matthew Poole on 2 Kings 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

2 Kings 1:2 And Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baalzebub the god of Ekron whether I shall recover of this disease.Ver. 2. And Ahaziah fell down through a lattice.] So the Suffragan of Dover broke his neck, falling down a pair of stairs in Cardinal Peele’ s lodgings at Greenwich, presently after he had received the cardinal’ s blessing. The fall of Blackfriars slew about a hundred massmongers, bruised and lamed many more. By such mischances, besides diseases, men may be taken as a bird with a bolt, while he gazeth at the bow; which made Augustine say, that he would not…

Read John Trapp on 2 Kings 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(2) Through a lattice.—Rather, the lattice, i.e., the latticed window of the chamber on the palace roof, looking into the court below. The word rendered “through” (bĕ ?‘ad) implies that Ahaziah was leaning out over the window-sill. (Comp. 2 Kings 9:30; Psalms 14:2.) He perhaps fell into a gallery underneath, as the palace would be several storeys high, and he was not killed by his fall. The word sĕ ?bβkhβh means “net” in Job 18:8, and decorative “network” in metal in 1 Kings 7:18; 2 Chronicles 4:12. The Rabbis explain it here as a sort of skylight to the chamber beneath the upper chamber, or a spiral stairway; both improbable. He sent messengers.—By JezebeΎs advice. (S Ephrem.)…

Read Charles John Ellicott on 2 Kings 1 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 2. Fell down through a lattice] Perhaps either through the flat root of his house, or over or through the balustrades with which the roof was surrounded. Go, inquire of Baal-zebub] Literally, the fly-god, or master of flies. The Septuagint has βααλμυιαν, Baal the fly. He was the tutelary god of Ekron, and probably was used at first as a kind of telesm, to drive away flies. He became afterwards a very respectable devil, and was supposed to have great power and influence. In the New Testament Beelzebub is a common name for Satan himself, or the prince of devils. See Clarke on Matthew 10:25.

Read AdamClarke on 2 Kings 1 →
CambridgeThe Cambridge Bible for Schools and Colleges

2. And Ahaziah fell down through a [R.V. the] lattice] From the use of the word rendered ‘lattice’ elsewhere (cf. Job 18:8), it must mean some kind of net or trellis-work put in front of an open space, a window or a balcony. As it is said the king fell through it, we may most probably conclude that an Oriental window space with its trellis-work is intended. The description of it as ‘in his upper chamber’ shews that it cannot have been a palisade round the flat roof of the house, as some have thought, which broke away as he was leaning on it, and let him fall down. Josephus (Ant. IX. 2. 1) represents the king as having fallen as he was coming down from the housetop. and was sick] The verb is…

Read Cambridge on 2 Kings 1 →
Albert Barnes1798–1870Barnes' Notes on the Bible

A lattice - The “upper chamber” had probably a single latticed window, through which Ahaziah fell.

Read Albert Barnes 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

BSBBerean Standard Bible2020

Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers and instructed them: “Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this injury.”

WEBWorld English Bible2000

Ahaziah fell down through the lattice in his upper room that was in Samaria, and was sick. So he sent messengers, and said to them, “Go, inquire of Baal Zebub, the god of Ekron, whether I will recover of this sickness.”

MSBMajority Standard Bible2022

Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers and instructed them: “Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this injury.”

NETBNew English Translation2006

Ahaziah fell through a window lattice in his upper chamber in Samaria and was injured. He sent messengers with these orders, “Go, ask Baal Zebub, the god of Ekron, if I will survive this injury.”

Tyndale line

KJVKing James Version1611

And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baal-zebub the god of Ekron whether I shall recover of this disease.

ASVAmerican Standard Version1901

And Ahaziah fell down through the lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baal-zebub, the god of Ekron, whether I shall recover of this sickness.

RVARevised Version, American1894

And Ahaziah fell down through the lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this sickness.

NWBWebster's Bible1833

And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said to them, Go, inquire of Baal-zebub the god of Ekron, whether I shall recover from this disease.

GNVGeneva Bible1599

And Ahaziah fell thorow the lattesse windowe in his vpper chamber which was in Samaria: so he was sicke: then he sent messengers, to whome he saide, Goe, and enquire of Baal-zebub the God of Ekron, if I shall recouer of this my disease.

Strictly literal

DBYDarby Translation1890

And Ahaziah fell down through the lattice in his upper chamber which was in Samaria, and was sick; and he sent messengers and said to them, Go, inquire of Baal-zebub the god of Ekron, whether I shall recover from this disease.

YLTYoung's Literal Translation1862

and Ahaziah falleth through the lattice in his upper chamber that [is] in Samaria, and is sick, and sendeth messengers, and saith unto them, 'Go ye, inquire of Baal-Zebub god of Ekron if I recover from this sickness.'

LSVLiteral Standard Version2020

and Ahaziah falls through the lattice in his upper chamber that [is] in Samaria, and is sick, and sends messengers, and says to them, “Go, inquire of Ba‘al-Zebub god of Ekron if I recover from this sickness.”

ILTInterlinear Literal Translation2000

And Achazyah fell down through the lattice in his upper chamber that was in Samaria, and became sick; and he sent messengers, and said unto them, Go, inquire of Ba'al-zebub the god of 'Ekron whether I shall recover from this sickness.

ULBUnlocked Literal Bible2017

Then Ahaziah fell down through the lattice in his upper chamber in Samaria, and was injured. So he sent for messengers and said to them, “Go, ask Baal-Zebub, the god of Ekron, whether I will recover from this injury.”

From the Latin

DRADouay-Rheims (Challoner)1899

And Ochozias fell through the lattices of his upper chamber which he had in Samaria, and was sick: and he sent messengers, saying to them: Go, consult Beelzebub, the god of Accaron, whether I shall recover of this my illness.

Simplified

FBVFree Bible Version2020

Ahaziah had fallen through the lattice-work of his upper room in Samaria and had hurt himself badly. So he sent out messengers, telling them: “Go and ask Baal-zebub, the god of Ekron, whether I will get better from this injury.”

BBEBible in Basic English1949

Now Ahaziah had a fall from the window of his room in Samaria, and was ill. And he sent men, and said to them, Put a question to Baal-zebub, the god of Ekron, about the outcome of my disease, to see if I will get well or not.

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.

וַandclauseverbיִּפֹּ֨לhe.fellsubjectאֲחַזְיָ֜הAhaziahprepositional phrase · prepositionalבְּעַ֣דthroughnoun phraseהַthenoun phraseשְּׂבָכָ֗הwindow-latticeprepositional phraseבַּinnoun phrasenoun phraseעֲלִיָּת֛his.upperוֹroomrelpאֲשֶׁ֥רwhichclauseprepositional phrase · predicateבְּ[was].inשֹׁמְר֖וֹןSamariaוַandclauseverbיָּ֑חַלhe.became.illוַandclauseverbיִּשְׁלַ֣חhe.sentobjectמַלְאָכִ֔יםmessengersוַandclauseverbיֹּ֤אמֶרhe.saidprepositional phrase · prepositionalאֲלֵtoהֶם֙themclauseclauseverbלְכ֣וּgoclauseverbדִרְשׁ֗וּconsultprepositional phrase · prepositionalבְּ(in)noun phrasenoun phraseאֱלֹהֵ֣יthe.godעֶקְר֔וֹןof.Ekronclauseאִםifclauseverbאֶחְיֶ֖הI.will.liveprepositional phrase · prepositionalמֵfromnoun phraseחֳלִ֥יsicknessזֶֽהthis

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 agreement in the core elements of the verse, with the Septuagint reflecting a similar structure and meaning. However, the word order and some specific phrasing differ, highlighting the translation choices made by the Septuagint translators.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיִּפֹּ֨ל אֲחַזְיָ֜ה בְּעַ֣ד הַשְּׂבָכָ֗ה בַּעֲלִיָּת֛וֹ אֲשֶׁ֥ר בְּשֹׁמְר֖וֹן וַיָּ֑חַל וַיִּשְׁלַ֣ח מַלְאָכִ֔ים וַיֹּ֤אמֶר אֲלֵהֶם֙ לְכ֣וּ דִרְשׁ֗וּ בְּבַ֤עַל זְבוּב֙ אֱלֹהֵ֣י עֶקְר֔וֹן אִם־ אֶחְיֶ֖ה מֵחֳלִ֥י זֶֽה׃ ס

Septuagintthe Greek the translators chose, word by word
וַיִּפֹּ֨לἔπεσενאֲחַזְיָ֜הοξοζιαςבְּעַ֣דδιὰהַשְּׂבָכָ֗הδικτυωτοῦבַּעֲלִיָּת֛וֹαὐτοῦאֲשֶׁ֥רτῷבְּשֹׁמְר֖וֹןσαμαρείᾳוַיָּ֑חַלἠρρώστησενוַיִּשְׁלַ֣חἀπέστειλενמַלְאָכִ֔יםἀγγέλουςוַיֹּ֤אמֶרεἶπενאֲלֵהֶם֙αὐτούςלְכ֣וּδεῦτεבְּבַ֤עַלἐν

14 of the 22 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.

2 Kings 1:2נָפַלand he felland he fellנָפַלאֲחַזְיָ֫הוּAhaziahAhaziahאֲחַזְיָ֫הוּבַּ֫עַדthroughthroughבַּ֫עַדשְׂבָכָהthe window-the window-lattשְׂבָכָהעֲלִיָּהin upper roin upper room hעֲלִיָּהאֲשֶׁרwhichwhichאֲשֶׁרשִׁמְרוֹן[was] in Sa[was] in Samariשִׁמְרוֹןחָלָהand he becaand he became iחָלָהשָׁלַחand he sentand he sentשָׁלַחמַלְאָךְmessengersmessengersמַלְאָךְאָמַרand he saidand he saidאָמַראֶלto themto themאֶלהָלַךְgogoהָלַךְדָּרַשׁconsultconsultדָּרַשׁבַּעַלBaalBaalבַּעַלבַּעַלZebubZebubבַּעַלאֱלֹהִים[the] god o[the] god ofאֱלֹהִיםעֶקְרוֹןEkronEkronעֶקְרוֹןאִםififאִםחָיָהI will liveI will liveחָיָהחֳלִיfrom sicknefrom sicknessחֳלִיזֶהthisthisזֶהבַּ֫עַלBaalBaalבַּ֫עַלפָּלַלto prayto prayפָּלַלאָחַזto graspto graspאָחַזעַדtilltillעַדעָלָהto ascend:to ascend: riseעָלָהעָקַרto uprootto uprootעָקַרחָלָהbe weak: wbe weak: weakחָלָהשְׂבָכָהשְׂבָכָהשָׁמַרto keep: oto keep: obeyשָׁמַרחוּלto twist: to twist: trembחוּלהָלַךְto walkto walkהָלַךְאֱלֹהַּgodgodאֱלֹהַּחָוָהto explainto explainחָוָהזֶהthisthisזֶהזֹהthisthisזֹהמַכָּהwoundwoundמַכָּהבַּעַלבַּעַלעֶקְרוֹןEkronEkronעֶקְרוֹן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 2 Kings 1:2

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.

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
וַיִּפֹּ֨לvai.yi.Pol and he fell H5307 Verb · Qal · sequential imperfect third person masculine singular
435× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to fall, and it's used in many ways, like falling down, failing, or being defeated. It appears in books like Genesis and Isaiah. God's people often fell away from Him, but He always offered a way back.
Amplified meaning
through a lattice, down from a high place
Tyndale gloss
to fall: fall
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָפַל 433 vb. fall, lie

Qal 366

fall, by accident

Esp. of violent death

fig. = go to ruin, perish, etc.

fig. = experience calamity

fall, of a city

Fall prostrate

fall = prostrate oneself before

fall upon one's neck, in embrace

Fall upon = attack

desert or fall away to, go over to

Fig., of deep sleep

Other idiomatic uses

= lie; = lie prostrate

Hiph.

cause to fall

Of causing death; = overthrow, bring to destruction

Esp. of casting lot

Fig., let drop, cause to fail

cause deep sleep to fall

Other idioms

Hithp. throw, or prostrate oneself

base

Brown-Driver-Briggs glosses

H5307 נָפַל fall, lie .. fall, by accident

. . Esp. of violent death

. fig. = go to ruin, perish, etc.

. fig. = experience calamity

. fall, of a city

. . Fall prostrate

. fall = prostrate oneself before

. fall upon one's neck, in embrace

. . Fall upon = attack

. desert or fall away to, go over to

. Fig., of deep sleep

. Other idiomatic uses

. = lie; = lie prostrate

. . cause to fall

. Of causing death; = overthrow, bring to destruction

. Esp. of casting lot

. Fig., let drop, cause to fail

. cause deep sleep to fall

. Other idioms

. throw, or prostrate oneself

Strong's Hebrew Dictionary

5307 naphal naw-fal'

a primitive root; to fall, in a great variety of applications

(intransitive or causative, literal or figurative):--be

accepted, cast (down, self, (lots), out), cease, die, divide

(by lot), (let) fail, (cause to, let, make, ready to) fall

(away, down, -en, -ing), fell(-ing), fugitive, have

(inheritance), inferior, be judged (by mistake for 6419), lay

(along), (cause to) lie down, light (down), be (X hast) lost,

lying, overthrow, overwhelm, perish, present(-ed, -ing), (make

to) rot, slay, smite out, X surely, throw down.

see HEBREW for 06419

Translators Brief Hebrew Lexicon

נָפַל (na.phal) — to fall: fall.

: fall/drop/fail

1) to fall, lie, be cast down, fail

1a) (Qal)

1a1) to fall

1a2) to fall (of violent death)

1a3) to fall prostrate, prostrate oneself before

1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of

1a5) to fall short, fail, fall out, turn out, result

1a6) to settle, waste away, be offered, be inferior to

1a7) to lie, lie prostrate

1b) (Hiphil)

1b1) to cause to fall, fell, throw down, knock out, lay prostrate

1b2) to overthrow

1b3) to make the lot fall, assign by lot, apportion by lot

1b4) to let drop, cause to fail (fig.)

1b5) to cause to fall

1c) (Hithpael)

1c1) to throw or prostrate oneself, throw oneself upon

1c2) to lie prostrate, prostrate oneself

1d) (Pilel) to fall

נָפַל (na.phal) — to fall: deserting.

: deserting

1) to fall, lie, be cast down, fail

1a) (Qal)

1a1) to fall

1a2) to fall (of violent death)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
אֲחַזְיָ֜ה'a.chaz.Yah Ahaziah H274 Noun proper masculine
37× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahaziah was a king of Judah and Israel, mentioned in 2 Kings 8:24 and 2 Chronicles 21:17. His name means Jehovah holds or possesses, and he was the son of Jehoram and Athaliah. Ahaziah had a brother and a son, and was also known as Jehoahaz.
Amplified meaning
the king of Israel, son of Ahab
Tyndale gloss
Ahaziah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲחַזְיָ֫הוּ (*Achazyah*) means 'Jehovah (Yahu) holds (possesses)' and refers to two kings: one of Israel, son of Ahab, and one of Judah, son of Jehoram. It is derived from roots meaning 'to seize' and 'Yah.' The name appears in the context of the Divided Monarchy, with its first mention in 1 Kings 22:40.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי n.pr.m. (Yah(u) hath grasped)

king of Isr., son of Ahab

king of Judah, son of Joram

a priest

base

Brown-Driver-Briggs glosses

H274 אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי

Strong's Hebrew Dictionary

274 'Achazyah akh-az-yaw'

or (prolonged) rAchazyahuw {akh-az-yaw'-hoo}; from 270 and

3050; Jah has seized; Achazjah, the name of a Jewish and an

Israelite king:--Ahaziah.

see HEBREW for 0270

see HEBREW for 03050

Translators Brief Hebrew Lexicon

אֲחַזְיָ֫הוּ (a.chaz.yah) — Ahaziah.

A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.22.40;

son of: Ahab (H0256) and Jezebel (H0348);

brother of: Joash (H3101H), Joram (H3141H) and Athaliah (H6271)

§ Ahaziah = "Jehovah (Yahu) holds (possesses)"

1) ruler of Israel, son of Ahab

2) ruler of Judah, son of Jehoram (Joram)

אֲחַזְיָ֫הוּ (a.chaz.yah) — Ahaziah.

A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.8.24;

son of: Jehoram (H3088) and Athaliah (H6271);

brother of: Jehosheba (H3089); married to Zibiah (H6645);

father of: Joash (H3101I); also called Jehoahaz at 2Ch.21.17;

§ Ahaziah = "Jehovah (Yahu) holds (possesses)"

1) ruler of Israel, son of Ahab

2) ruler of Judah, son of Jehoram (Joram)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-ha-zi'-a ('achazyah and 'achazyahu, "Yah holds, or sustains"):

I. Ahaziah.

Son of Ahab and Jezebel, eighth king of Israel (1Ki 22:51-2Ki 1:18).

1. His Reign:

Ahaziah became king over Israel in the seventeenth year of Jehoshaphat, king of Judah, and he reigned two years, 854-853 BC. There is, here an incongruity between the synchronism and the length of the reigns of the kings. Jehoshaphat began to reign in the fourth year of Ahab (1Ki 22:41), and he reigned 22 years (1Ki 16:29). Accordingly Ahaziah's first year, in the twenty-second year of Ahab, would fall in the nineteenth year of Jehoshaphat. The chronological statement in 2Ki 1:17 is probably taken from the Syriac, and…

Easton's Bible Dictionary

Ahaziah

Held by Jehovah. (1.) The son and successor of Ahab. He followed the counsels of his mother Jezebel, and imitated in wickedness the ways of his father. In his reign the Moabites revolted from under his authority (2 Kings 3:5-7). He united with Jehoshaphat in an attempt to revive maritime trade by the Red Sea, which proved a failure (2 Chr. 20:35-37). His messengers, sent to consult the god of Ekron regarding his recovery from the effects of a fall from the roof-gallery of his palace, were met on the way by Elijah, who sent them back to tell the king that he would never rise from his bed (1 Kings 22:51; 2 Kings 1:18).

Smith's Bible Dictionary

(sustained by the Lord). Son of Ahab and Jezebel eighth king of Israel, reigned B.C. 896-895. After the battle of Ramoth in Gilead, in which Ahab perished [AHAB], the vassal king of Moab refused his yearly tribute; comp. (Isaiah 16:1) Before Ahaziah could take measures for enforcing his claim, he was seriously injured by a fall through a lattice in his palace at Samaria. Being an idolater, he sent to inquire of the oracle of Baalzebub in the Philistine city of Ekron whether he should recover his health. But Elijah, who now for the last time exercised the prophetic office, rebuked him for this impiety, and announced to him his approaching death. The only other recorded transaction of his reign, his endeavor to join the king of Judah in trading to Ophir, is related under JEHOSHAPHAT. (1 Kings 22:49-53;

1. Son and successor of Ahab, king of Israel, 1Ki 22:51 2Ki 1:1-18. He reigned two years, alone and with his father, who associated him in the kingdom the year before his death, B. C. 894. Ahaziah imitated Ahab’s impiety, and worshipped Baal and Astarte, whose rites had been introduced into Israel by Jezebel his mother. During his reign the Moabites revolted. Having joined the king Jehoshaphat in a commercial enterprise on the Red Sea, his impiety blasted the whole. After a fall from the gallery of his house, he sent to consult a god of the Philistines as to his recovery. Elijah the prophet foretold his speedy death-first to the messengers, and again to Ahaziah himself, after two companies of fifty had been consumed by fire from heaven.

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
בְּעַ֣דbe.'Ad through H1157 Prep
105× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means about, through, or for something, often used to describe location or action. It can be translated as 'about', 'at', 'by', or 'through', depending on the context in which it is used.
Tyndale gloss
about/through/for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.

Brown-Driver-Briggs Hebrew Lexicon (full)

בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of

base

Brown-Driver-Briggs glosses

H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of

Strong's Hebrew Dictionary

1157 b`ad beh-ad'

from 5704 with prepositional prefix; in up to or over

against; generally at, beside, among, behind, for,

etc.:--about, at by (means of), for, over, through, up (-on),

within.

see HEBREW for 05704

Translators Brief Hebrew Lexicon

בַּ֫עַד (be.ad) — about/through/for.

1) behind, through, round about, on behalf of, away from, about

1a) through (of action)

1b) behind (with verbs of shutting)

1c) about (with verbs of fencing)

1d) on behalf of (metaph. especially with Hithpael)

Morphologythe parsing behind the code
Berean parsing
Prep — Prep
HAcbsc
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
הַשְּׂבָכָ֗הha.se.va.Khah the window-lattice H7639 Particle · noun common feminine singular absolute
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to a network or lattice, like a snare for hunting or a decorative pattern on a pillar. It can also mean a net or netting. In the Bible, it is translated as words like checker, lattice, or wreath.
Amplified meaning
a network, a decorative pattern
Tyndale gloss
latticework
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׂבָכָה (sbakah) refers to a feminine noun meaning latticework or network. It encompasses various forms, including a hunting snare and architectural elements like balustrades. The entries highlight its use in both practical and decorative contexts, but do not indicate any significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׂבָכָה n.f. lattice-work, network

base

Brown-Driver-Briggs glosses

H7639 שְׂבָכָה, שָׂבָךְ

Strong's Hebrew Dictionary

7639 sbakah seb-aw-kaw'

feminine of 7638; a net-work, i.e (in hunting) a snare, (in

architecture) a ballustrade; also a reticulated ornament to a

pillar:--checker, lattice, network, snare, wreath(-enwork).

see HEBREW for 07638

Translators Brief Hebrew Lexicon

שְׂבָכָה (se.va.khah) — latticework.

1) network, lattice-work, net, netting

1a) lattice

1b) net-ornament (on pillars)

1c) network, toils (for catching animals)

Also means: sa.vakh (שָׂבָךְ "net" H7638)

Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

lat'-is.

See HOUSE, II, 1, (9).

Easton's Bible Dictionary

Lattice

(1.) Heb. ‘eshnabh, a latticed opening through which the cool breeze passes (Judg. 5:28). The flat roofs of the houses were sometimes enclosed with a parapet of lattice-work on wooden frames, to screen the women of the house from the gaze of the neighbourhood.

(2.) Heb. harakim, the network or lattice of a window (Cant. 2:9).

(3.) Heb. sebakhah, the latticed balustrade before a window or balcony (2 Kings 1:2). The lattice window is frequently used in Eastern countries.

Smith's Bible Dictionary

this word is used for a latticed window or simply a network placed before a window or balcony. Perhaps the network through which Ahaziah fell and received his mortal injury was on the parapet of his palace. (2 Kings 1:2) (The latticed window is much used in warm eastern countries. It frequently projects from the wall (like our bay windows), and is formed of reticulated work, often highly ornamental, portions of which are hinged so that they may be opened or shut at pleasure. The object is to keep the apartments cool by intercepting the direct rays of the sun, while the air is permitted to circulate freely. --Fairbairn. [See HOUSE and WINDOW]

American Tract Society Bible Dictionary

See HOUSE.

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
בַּעֲלִיָּת֛וֹba.'a.li.ya.To in upper room his H5944 Preposition · noun common feminine singular construct · suffix
20× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to an upper room or a lofty place, like a stairway or a roof chamber. In 2 Kings 4:10, it describes a special room built for the prophet Elisha, showing hospitality to him. It can also symbolize a place of spiritual elevation.
Amplified meaning
a lofty chamber, a private area
Tyndale gloss
upper room
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עֲלִיָּה (aliyah) refers to a roof chamber or upper room, derived from the root meaning something lofty. It encompasses concepts like a stairway, an ascent, or a figurative reference to the sky. The entries consistently describe it as a space above ground level, such as a second-story room.

Brown-Driver-Briggs Hebrew Lexicon (full)

עֲלִיָּה n.f. roof-chamber

base

Brown-Driver-Briggs glosses

H5944 עֲלִיָּה roof-chamber

Strong's Hebrew Dictionary

5944 `aliyah al-ee-yaw'

feminine from 5927; something lofty, i.e. a stair-way; also a

second-story room (or even one on the roof); figuratively, the

sky:--ascent, (upper) chamber, going up, loft, parlour.

see HEBREW for 05927

Translators Brief Hebrew Lexicon

עֲלִיָּה (a.liy.yah) — upper room.

roof-room, roof chamber

Morphologythe parsing behind the code
Berean parsing
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffix
HR/Ncfsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
אֲשֶׁ֥ר'a.Sher which H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTr — Particle
HTr
The company it keepswords that stand beside it more often than chance
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
בְּשֹׁמְר֖וֹןbe.sho.me.Ron [was] in Samaria H8111 Preposition · noun proper
109× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Samaria means watch mountain, a region in northern Palestine and the capital city of the northern kingdom of Israel, located near Jerusalem. It was the kingdom of the 10 tribes of Israel after Solomon's death.
Amplified meaning
the capital city of Israel
Tyndale gloss
Samaria
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.

Brown-Driver-Briggs Hebrew Lexicon (full)

שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time

base

Brown-Driver-Briggs glosses

H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time

Strong's Hebrew Dictionary

8111 Shomrown sho-mer-one'

from the active participle of 8104; watch-station; Shomeron,

a place in Palestine:--Samaria.

see HEBREW for 08104

Translators Brief Hebrew Lexicon

שֹׁמְרוֹן (sho.me.ron) — Samaria.

§ Samaria = "watch mountain"

1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam

2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Samaria

A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…

Smith's Bible Dictionary

(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…

American Tract Society Bible Dictionary

1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.

2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…

Hitchcock's Bible Names Dictionary

watch-mountain

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
וַיָּ֑חַלvai.Ya.chal and he became ill H2470 Verb · Qal · sequential imperfect third person masculine singular
76× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To beg or entreat means to ask or pray for something, often with a sense of weakness or sickness, like when someone is grieving or in pain.
Amplified meaning
weakened, made sick
Tyndale gloss
be weak: weak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָלָה vb. be weak, sick

Qal

be or become weak

become sick, ill

Niph.

make oneself sick, fig. for strain oneself

be made sick

Pi. make sick

Pu. be made weak

Hithp. make oneself sick

Hiph.

make (sick, i.e.) sore thy smiting

make sick

shew (signs of) sickness, become sick

Hoph. make sick = wounded

base

[חָלָה] vb. only Pi. mollify, appease, entreat the favour of

base

Brown-Driver-Briggs glosses

H2470a חָלָה be weak, sick .. be or become weak

. become sick, ill

. . make oneself sick, fig. for strain oneself

. be made sick

. make sick

. be made weak

. make oneself sick

. . make (sick, i.e.) sore thy smiting

. make sick

. shew (signs of) sickness, become sick

. make sick = wounded

H2470b חָלָה only Pi. mollify, appease, entreat the favour of

Strong's Hebrew Dictionary

2470 chalah khaw-law'

a primitive root (compare 2342, 2470, 2490); properly, to be

rubbed or worn; hence (figuratively) to be weak, sick,

afflicted; or (causatively) to grieve, make sick; also to

stroke (in flattering), entreat:--beseech, (be) diseased, (put

to) grief, be grieved, (be) grievous, infirmity, intreat, lay

to, put to pain, X pray, make prayer, be (fall, make) sick,

sore, be sorry, make suit (X supplication), woman in travail,

be (become) weak, be wounded.

see HEBREW for 02342

see HEBREW for 02470

see HEBREW for 02490

Translators Brief Hebrew Lexicon

חָלָה (cha.lah) — be weak: weak.

: weak/disabled

1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry

1a) (Qal) to be weak, be sick

1b) (Piel)

1b1) to be or become weak, feel weak

1b2) to become sick, become ill

1c) (Niphal)

1c1) to make oneself sick

1c2) to be made sick

1c3) to be tired

1d) (Pual) to be made weak, become weak

1e) (Hithpael) to make oneself sick

1f) (Hiphil)

1f1) to make sore

1f2) to make sick

1f3) to show signs of sickness, become sick

1f4) to grieve

1g) (Hophal)

1g1) to be made sick

1g2) to be wounded

חָלָה (cha.lah) — to beg.

1) (Piel)

1a) (CLBL) to mollify, entreat, pray, beg

חָלָה (cha.lah) — be weak: ill.

: ill/injured

1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry

1a) (Qal) to be weak, be sick

1b) (Piel)

1b1) to be or become weak, feel weak

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
וַיִּשְׁלַ֣חvai.yish.Lach and he sent H7971 Verb · Qal · sequential imperfect third person masculine singular
847× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Amplified meaning
dispatched, commanded to go
Tyndale gloss
to send: depart
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁלַח 814 vb. send

Qal

send: human subj.

send: subj. י׳ (God)

stretch out, esp. acc. hand

rarely send away: human subj.

let loose

Niph. letters were sent

Pi.

send off, away, human subj.

send away, subj. י׳

give over

cast out

send out, forth

let go, set free

shoot forth branches

let down

shoot

Phrases

Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)

Hiph. and I (י׳) will send

base

Brown-Driver-Briggs glosses

H7971 שָׁלַח send .. send: human subj.

. send: subj. י׳ (God)

. stretch out, esp. acc. hand

. rarely send away: human subj.

. let loose

. letters were sent

. . send off, away, human subj.

. . send away, subj. י׳

. give over

. cast out

. send out, forth

. let go, set free

. shoot forth branches

. let down

. shoot

. Phrases

. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)

. and I (י׳) will send

Strong's Hebrew Dictionary

7971 shalach shaw-lakh'

a primitive root; to send away, for, or out (in a great

variety of applications):--X any wise, appoint, bring (on the

way), cast (away, out), conduct, X earnestly, forsake, give

(up), grow long, lay, leave, let depart (down, go, loose),

push away, put (away, forth, in, out), reach forth, send

(away, forth, out), set, shoot (forth, out), sow, spread,

stretch forth (out).

Translators Brief Hebrew Lexicon

שָׁלַח (sha.lach) — to send: depart.

: depart/send

1) to send, send away, let go, stretch out

1a) (Qal)

1a1) to send

1a2) to stretch out, extend, direct

1a3) to send away

1a4) to let loose

1b) (Niphal) to be sent

1c) (Piel)

1c1) to send off or away or out or forth, dismiss, give over, cast out

1c2) to let go, set free

1c3) to shoot forth (of branches)

1c4) to let down

1c5) to shoot

1d) (Pual) to be sent off, be put away, be divorced, be impelled

1e) (Hiphil) to send

שָׁלַח (sha.lach) — to send: let go.

: let_go/free

1) to send, send away, let go, stretch out

1a) (Qal)

1a1) to send

1a2) to stretch out, extend, direct

1a3) to send away

1a4) to let loose

1b) (Niphal) to be sent

1c) (Piel)

1c1) to send off or away or out or forth, dismiss, give over, cast out

1c2) to let go, set free

1c3) to shoot forth (of branches)

1c4) to let down

1c5) to shoot

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(shalach; apostello): "Sent" in the Old Testament is the translation of shalach, "to send" (of presents, messengers, etc., Ge 32:18; 44:3; Jud 6:14; 1Ki 14:6; Es 3:13; Pr 17:11; Jer 49:14; Eze 3:5; 23:40; Da 10:11; Ob 1:1); of shelach, Aramaic (Ezr 7:14; Da 5:24); of shilluchim, "sending" (

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
מַלְאָכִ֔יםmal.'a.Khim messengers H4397 Noun common · masculine plural absolute
214× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A messenger or representative, often of God, like an angel, prophet, or priest, as seen in Isaiah 42:19 and Haggai 1:13, carrying out God's will.
Amplified meaning
representatives
Tyndale gloss
messenger
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַלְאָךְ 214 n.m. messenger

messenger

angel, as messenger of God

the theophanic angel

base

Brown-Driver-Briggs glosses

H4397 מַלְאָךְ messenger . messenger

. angel, as messenger of God

. the theophanic angel

Strong's Hebrew Dictionary

4397 mal'ak mal-awk'

from an unused root meaning to despatch as a deputy; a

messenger; specifically, of God, i.e. an angel (also a

prophet, priest or teacher):--ambassador, angel, king,

messenger.

Translators Brief Hebrew Lexicon

מַלְאָךְ (ma.le.akh) — messenger.

: messenger

1) messenger, representative

1a) messenger

1b) angel

1c) the theophanic angel

מַלְאָךְ (ma.le.akh) — messenger: angel.

: angel

1) messenger, representative

1a) messenger

1b) angel

1c) the theophanic angel

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
וַיֹּ֤אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
אֲלֵהֶם֙'a.le.Hem to them H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
HR/Sp3mp — Preposition · suffix
HR/Sp3mp
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
לְכ֣וּle.Khu go H1980 Verb · Qal · imperative second person masculine plural
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVqv2mp — Verb · Qal · imperative second person masculine plural
HVqv2mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.

1. In the Old Testament:

In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare

Mt 9:13; 21:28; 28:7; Lu 10:37; Joh 8:11

--SEE Divine Direction, GUIDANCE

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
דִרְשׁ֗וּdir.Shu consult H1875 Verb · Qal · imperative second person masculine plural
164× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To seek or ask is the meaning of this Hebrew word, often used to describe seeking God or worshiping him. It can also mean to investigate or enquire about something.
Amplified meaning
seek, ask
Tyndale gloss
to seek
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּרַשׁ 162 vb. resort to, seek

Qal

(tread a place,) resort to, frequent

seek, consult, inquire of

seek deity in prayer and worship

seek, with idea of demanding, require

inquire, investigate (a matter)

ask for, require, demand

seek with application, study, follow, practise

seek with care, care for

Niph.

let oneself be inquired of, consulted, only of God

be sought out

be required, of blood

base

Brown-Driver-Briggs glosses

H1875 דָּרַשׁ resort to, seek

Strong's Hebrew Dictionary

1875 darash daw-rash'

a primitive root; properly, to tread or frequent; usually to

follow (for pursuit or search); by implication, to seek or

ask; specifically to worship:--ask, X at all, care for, X

diligently, inquire, make inquisition, (necro-)mancer,

question, require, search, seek (for, out), X surely.

Translators Brief Hebrew Lexicon

דָּרַשׁ (da.rash) — to seek.

1) to resort to, seek, seek with care, enquire, require

1a) (Qal)

1a1) to resort to, frequent (a place), (tread a place)

1a2) to consult, enquire of, seek

1a2a) of God

1a2b) of heathen gods, necromancers

1a3) to seek deity in prayer and worship

1a3a) God

1a3b) heathen deities

1a4) to seek (with a demand), demand, require

1a5) to investigate, enquire

1a6) to ask for, require, demand

1a7) to practice, study, follow, seek with application

1a8) to seek with care, care for

1b) (Niphal)

1b1) to allow oneself to be enquired of, consulted (only of God)

1b2) to be sought, be sought out

1b3) to be required (of blood)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine plural
HVqv2mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

kon-sult' (sha'al, malakh, ya`ats (Aramaic) ye`aT; sumbouleuomai):

(1) "To ask," "inquire," "seek advice." Ezekiel speaks of the king of Babylonian consulting the teraphim (Eze 21:21) and the Israelites were admonished to have noting to do with "a consulter with a familiar spirit" (De 18:11).

See ASTROLOGY; COMMUNION WITH DEMONS; DIVINATION.

(2) "To take counsel," "devise," "plan." The various officials of Babylon "consulted together to establish a royal statute" (Da 6:7; compare Mt 26:4).

(3) "To deliberate with one's self," "make up one's mind." Nehemiah consulted with himself as to what might be done for Jerusalem (Ne…

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
בְּבַ֤עַלbe.Va.'al Baal H1176 Preposition · noun common masculine singular construct
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Amplified meaning
the lord of the fly, a false god
Hebrew lexiconskeyed to Strong's numbers
Brown-Driver-Briggs Hebrew Lexicon (full)

בַּעַל 166 n.m. owner, lord

owner

husband

citizens, inhabitants

rulers, lords

n. of relation

Esp. lord, specif. as divine name, Baal.

base

Brown-Driver-Briggs glosses

H1176 בַּעַל, בַּעַל בְּרִית, בַּעַל זְבוּב, בַּעֲלִי, בַּעֲלֵי בָּמוֹת

Strong's Hebrew Dictionary

1176 Ba`al Zbuwb bah'-al zeb-oob'

from 1168 and 2070; Baal of (the) Fly; Baal-Zebub, a special

deity of the Ekronites:--Baal-zebub.

see HEBREW for 01168

see HEBREW for 02070

Translators Brief Hebrew Lexicon

בַּעַל זְבוּב (ba.al ze.vuv) — Baal-zebub.

A man living at the time of Divided Monarchy, first mentioned at 2Ki.1.2

§ Baal-zebub = "lord of the fly"

a Philistine deity worshipped at Ekron

Morphologythe parsing behind the code
Berean parsing
N-proper — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
Easton's Bible Dictionary

Baal

Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (

geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (

Lord,

1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,

Hitchcock's Bible Names Dictionary

master; lord

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
זְבוּב֙ze.Vuv Zebub H1176 Noun common · masculine singular absolute
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
Hebrew lexiconskeyed to Strong's numbers
Brown-Driver-Briggs Hebrew Lexicon (full)

בַּעַל 166 n.m. owner, lord

owner

husband

citizens, inhabitants

rulers, lords

n. of relation

Esp. lord, specif. as divine name, Baal.

base

Brown-Driver-Briggs glosses

H1176 בַּעַל, בַּעַל בְּרִית, בַּעַל זְבוּב, בַּעֲלִי, בַּעֲלֵי בָּמוֹת

Strong's Hebrew Dictionary

1176 Ba`al Zbuwb bah'-al zeb-oob'

from 1168 and 2070; Baal of (the) Fly; Baal-Zebub, a special

deity of the Ekronites:--Baal-zebub.

see HEBREW for 01168

see HEBREW for 02070

Translators Brief Hebrew Lexicon

בַּעַל זְבוּב (ba.al ze.vuv) — Baal-zebub.

A man living at the time of Divided Monarchy, first mentioned at 2Ki.1.2

§ Baal-zebub = "lord of the fly"

a Philistine deity worshipped at Ekron

Morphologythe parsing behind the code
Berean parsing
HNcmsa — Noun common · masculine singular absolute
HNcmsa
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
אֱלֹהֵ֣י'e.lo.Hei [the] god of H430 Noun common · masculine plural construct
2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Amplified meaning
Elohim, a deity
Tyndale gloss
God
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱלֹהִים 2570 n.m.pl.

pl. in number.

rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

divine ones, superhuman beings including God and angels

angels

gods

pl. intensive

god or goddess

godlike one

works of God, or things belongng to him

God

הָאֱלֹהִים the (true) God

אֱלֹהִים = God

base

Brown-Driver-Briggs glosses

H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power

. divine ones, superhuman beings including God and angels

. angels

. gods

. pl. intensive . god or goddess

. godlike one

. works of God, or things belongng to him

. God

. הָאֱלֹהִים the (true) God

. אֱלֹהִים = God

Strong's Hebrew Dictionary

430 'elohiym el-o-heem'

plural of 433; gods in the ordinary sense; but specifically

used (in the plural thus, especially with the article) of the

supreme God; occasionally applied by way of deference to

magistrates; and sometimes as a superlative:--angels, X

exceeding, God (gods)(-dess, -ly), X (very) great, judges, X

mighty.

see HEBREW for 0433

Translators Brief Hebrew Lexicon

אֱלֹהִים (e.lo.him) — God.

This name means "gods" (plural intensive-singular meaning), "God"

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֱלֹהִים (e.lo.him) — (LORD)-Elohe.

Combined with ye.ho.vah (יהוה "LORD" H3068)

אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.

Combined with giv.ah (גִּבְעָה "Gibeath" H1389)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural construct
HNcmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
עֶקְר֔וֹןek.Ron Ekron H6138 Noun proper
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Names the city of Ekron, one of the five major cities of the Philistines, mentioned in 1 Samuel 5:10 as a place where the Ark of the Covenant was taken. This city played a significant role in biblical history. It was later given to the tribe of Dan.
Amplified meaning
a city of the Philistines
Tyndale gloss
Ekron
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עֶקְרוֹן (Eqrown) refers to a Philistine city in ancient Palestine, known as one of the five principal cities of the Philistines. The name may mean 'emigration' or 'torn up by the roots.' It is located in the lowlands of Judah and was later assigned to the tribe of Dan.

Brown-Driver-Briggs Hebrew Lexicon (full)

עֶקְרוֹן 22 n.pr.loc. Eḳrôn;—Philistine city, one of the famous five

base

Brown-Driver-Briggs glosses

H6138 עֶקְרוֹן

Strong's Hebrew Dictionary

6138 `Eqrown ek-rone'

from 6131; eradication; Ekron, a place in Palestine:--Ekron.

see HEBREW for 06131

Translators Brief Hebrew Lexicon

עֶקְרוֹן (eq.ron) — Ekron.

Ekron = "emigration" or "torn up by the roots"

the most northerly of the 5 principal cities of the Philistines; located in the lowlands of Judah and later given to Dan

Also named: eq.ro.ni (עֶקְרוֹנִי "Ekron" H6139)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Ekron

Firm-rooted, the most northerly of the five towns belonging to the lords of the Philistines, about 11 miles north of Gath. It was assigned to Judah (Josh. 13:3), and afterwards to Dan (19:43), but came again into the full possession of the Philistines (1 Sam. 5:10). It was the last place to which the Philistines carried the ark before they sent it back to Israel (1 Sam. 5:10; 6:1-8). There was here a noted sanctuary of Baal-zebub (2 Kings 1: 2, 3, 6, 16). Now the small village Akir. It is mentioned on monuments in B.C. 702, when Sennacherib set free its king, imprisoned by Hezekiah in Jerusalem, according to the Assyrian record.

Smith's Bible Dictionary

(torn up by the roots; emigration), one of the five towns belonging to the lords of the Philistines, and the most northerly of the five. (Joshua 13:3) Like the other Philistine cities its situation was in the lowlands. It fell to the lot of Judah. (Joshua 15:45,46; Judges 1:18) Afterwards we find it mentioned among the cities of Dan. (Joshua 19:43) Before the monarchy it was again in full possession of the Philistines. (1 Samuel 5:10) Akir , the modern representative of Ekron, lies about five miles southwest of Ramleh . In the Apocrypha it appears as ACCARON. 1Macc 10:89 only.

American Tract Society Bible Dictionary

The most northern city of the Philistines, allotted to Judah by Jos 15:45, but afterwards given to Da 12:13, though it does not appear that the Jews ever peaceably possessed it. It is memorable for its connection with the captivity of the ark and its restoration to the Jews, 1Sa 5:10 6:1-18. The fly-god was worshipped here, 2Ki 1:2. Its ruin was foretold, Am 1:8 Zep 2:4 Zec 9:5,7. Robinson found its site at the Moslem village Akir, some ten miles northeast of Ashdod. There are no ruins.

Hitchcock's Bible Names Dictionary

barrenness; torn away

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
אִם־'im- if H518 Particle
1,070× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Amplified meaning
if, in the event that
Tyndale gloss
if
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִם conj.

hypoth. part. if

Interrog. part.

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

Brown-Driver-Briggs glosses

H518a אִם conj. . hypoth. part. if

. Interrog. part.

H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

Strong's Hebrew Dictionary

518 'im eem

a primitive particle; used very widely as demonstrative, lo!;

interrog., whether?; or conditional, if, although; also Oh

that!, when; hence, as a negative, not:--(and, can-,

doubtless, if, that) (not), + but, either, + except, +

more(-over if, than), neither, nevertheless, nor, oh that, or,

+ save (only, -ing), seeing, since, sith, + surely (no more,

none, not), though, + of a truth, + unless, + verily, when,

whereas, whether, while, + yet.

Translators Brief Hebrew Lexicon

אִם (im) — if.

: if/whether_or/though

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

[כִּי] אם (ki im) — if: except.

1) except if

1a) but if

אִם (im) — if: surely no.

: surely_no

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: surely yes.

: surely_yes

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: until.

: until/except

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
אֶחְיֶ֖ה'ech.Yeh I will live H2421 Verb · Qal · imperfect first person common singular
282× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To live or have life is the meaning of this Hebrew word, which can also mean to revive or be quickened. It is used in the Bible to describe God's power to sustain life and restore people to health, as seen in the stories of the prophets and Jesus' miracles.
Amplified meaning
live, be healed
Tyndale gloss
to live
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָיָה 283 vb. live

Qal 203

live

be quickened, revive

Pi.

preserve alive, let live

give life

quicken, revive, refresh

Hiph.

preserve alive, let live

quicken, revive

base

Brown-Driver-Briggs glosses

H2421 חָיָה live .. live

. be quickened, revive

. . preserve alive, let live

. give life

. quicken, revive, refresh

. . preserve alive, let live

. quicken, revive

Strong's Hebrew Dictionary

2421 chayah khaw-yaw'

a primitive root (compare 2331, 2421); to live, whether

literally or figuratively; causatively, to revive:--keep

(leave, make) alive, X certainly, give (promise) life, (let,

suffer to) live, nourish up, preserve (alive), quicken,

recover, repair, restore (to life), revive, (X God) save

(alive, life, lives), X surely, be whole.

see HEBREW for 02331

see HEBREW for 02421

Translators Brief Hebrew Lexicon

חָיָה (cha.yah) — to live.

1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health

1a) (Qal)

1a1) to live

1a1a) to have life

1a1b) to continue in life, remain alive

1a1c) to sustain life, to live on or upon

1a1d) to live (prosperously)

1a2) to revive, be quickened

1a2a) from sickness

1a2b) from discouragement

1a2c) from faintness

1a2d) from death

1b) (Piel)

1b1) to preserve alive, let live

1b2) to give life

1b3) to quicken, revive, refresh

1b3a) to restore to life

1b3b) to cause to grow

1b3c) to restore

1b3d) to revive

1c) (Hiphil)

1c1) to preserve alive, let live

1c2) to quicken, revive

1c2a) to restore (to health)

1c2b) to revive

1c2c) to restore to life

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
מֵחֳלִ֥יme.cho.Li from sickness H2483 Preposition · noun common masculine singular absolute
24× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word describes sickness or disease in the Bible, often causing grief or anxiety. It is used in Proverbs and Isaiah to describe physical and emotional suffering.
Amplified meaning
sickness, disease
Tyndale gloss
sickness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֳלִי n.m. sickness

base

Brown-Driver-Briggs glosses

H2483 חֳלִי sickness

Strong's Hebrew Dictionary

2483 choliy khol-ee'

from 2470; malady, anxiety, calamity:--disease, grief, (is)

sick(-ness).

see HEBREW for 02470

Translators Brief Hebrew Lexicon

חֳלִי (cho.li) — sickness.

sickness

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
Bible dictionarieson the English sense
Nave's Topical Bible

→ See AFFLICTION

→ See DISEASE

Torrey's New Topical Textbook

- Sent by God

De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23

- The devil sometimes permitted to inflict

Job 2:6,7; Lu 9:39; 13:16

- Often brought on by intemperance

Ho 7:5

- Often sent as a punishment of sin

Le 26:14-16; 2Ch 21:12-15; 1Co 11:30

- One of God's four sore judgments on a guilty land

Eze 14:19-21

- GOD

. Promises to heal

and he fell Ahaziah through the window-lattice in upper room his which [was] in Samaria and he became ill and he sent messengers and he said to them go consult Baal Zebub [the] god of Ekron if I will live from sickness this
זֶֽה׃ סZeh this H2088 Particle
1,180× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.
Amplified meaning
my current
Tyndale gloss
this
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.

Brown-Driver-Briggs Hebrew Lexicon (full)

זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here

standing alone

In appos. to subst.

More oft. as pred.

It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

In poetry, as a relative pron. (rare)

With prefixes (in special senses)

base

Brown-Driver-Briggs glosses

H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone

. In appos. to subst.

. More oft. as pred.

. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

. In poetry, as a relative pron. (rare)

. With prefixes (in special senses)

Strong's Hebrew Dictionary

2088 zeh zeh

a primitive word; the masculine demonstrative pronoun, this

or that:--he, X hence, X here, it(-self), X now, X of him, the

one...the other, X than the other, (X out of) the (self) same,

such (a one) that, these, this (hath, man), on this side...on

that side, X thus, very, which. Compare 2063, 2090, 2097,

2098.

see HEBREW for 02063

see HEBREW for 02090

see HEBREW for 02097

see HEBREW for 02098

Translators Brief Hebrew Lexicon

זֶה (zeh) — this.

1) this, this one, here, which, this...that, the one...the other, another, such

1a) (alone)

1a1) this one

1a2) this...that, the one...the other, another

1b) (appos to subst)

1b1) this

1c) (as predicate)

1c1) this, such

1d) (enclitically)

1d1) then

1d2) who, whom

1d3) how now, what now

1d4) what now

1d5) wherefore now

1d6) behold here

1d7) just now

1d8) now, now already

1e) (poetry)

1e1) wherein, which, those who

1f) (with prefixes)

1f1) in this (place) here, then

1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter

1f3) thus and thus

1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus

1f5) from here, hence, on one side...on the other side

1f6) on this account

1f7) in spite of this, which, whence, how

Morphologythe parsing behind the code
Berean parsing
Pron — Particle
HTm
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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