2 Kings 10:32 — Word Study
WLCבַּיָּמִ֣ים הָהֵ֔ם הֵחֵ֣ל יְהוָ֔ה לְקַצּ֖וֹת בְּיִשְׂרָאֵ֑ל וַיַּכֵּ֥ם חֲזָאֵ֖ל בְּכָל־ גְּב֥וּל יִשְׂרָאֵֽל׃
BSAIn thosehêm daysyôwm [a period of time, a season] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] beganchâlal■ [to initiate, to start] to reduce the sizeqâtsâh [to cut off, to diminish, the territory, the extent] of IsraelYisrâʼêl [the descendants of Jacob] HazaelChăzâʼêl [one who sees God] defeatednâkâh▸ [struck, smote] the IsraelitesYisrâʼêl [the people of Israel] throughoutkôl [in all, across] their territorygᵉbûwl [the borders, the land]
| Greek | English | Parsing |
|---|---|---|
| בַּיָּמִ֣ים | in the days | Preposition, noun common masculine plural absolute |
| הָהֵ֔ם | those | Particle, pronoun |
| הֵחֵ֣ל | he began | Verb, Hiphil, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| לְקַצּ֖וֹת | to cut off | Preposition, verb piel infinitive construct common |
| בְּיִשְׂרָאֵ֑ל | in Israel | Preposition, noun proper |
| וַיַּכֵּ֥ם | and he struck down them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| חֲזָאֵ֖ל | Hazael | Noun proper masculine |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| גְּב֥וּל | [the] territory of | Noun common, masculine singular construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In those days the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory |
| KJV | ¶ In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel; |
| ASV | In those days Jehovah began to cut off from Israel: and Hazael smote them in all the borders of Israel; |
| YLT | In those days hath Jehovah begun to cut off [some] in Israel, and Hazael smiteth them in all the border of Israel, |
| WEB | In those days Yahweh began to cut away parts of Israel; and Hazael struck them in all the borders of Israel |
| BBE | In those days the Lord was angry first with Israel; and Hazael made attacks on all the land of Israel, |
Where they part company is לְקַצּ֖וֹת — see How Translations Differ.
The sentence has a main clause with two additional phrases providing context and detail about the actions taking place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbחָלַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 10:32
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 Decline of Israelgenerated
2 Kings 10:32 describes a pivotal moment when the LORD began to reduce the size of Israel, indicating a time of judgment and decline. Hazael's military victories over the Israelites throughout their territory illustrate the consequences of Israel's unfaithfulness to God. This period reflects the broader narrative of the decline of the northern kingdom of Israel, as seen in the actions of its kings and the prophetic warnings delivered to them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 8:12 | “Why is my lord weeping?” asked Hazael. “Because I know the evil you will do to the Israelites,” Elisha replied. “You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women.” |
| 2 | 2 Kings 13:22 | And Hazael king of Aram oppressed Israel throughout the reign of Jehoahaz. |
| 3 | 1 Kings 19:17 | Then Jehu will put to death whoever escapes the sword of Hazael, and Elisha will put to death whoever escapes the sword of Jehu. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — לְקַצּ֖וֹת, le.ka.Tzotgenerated
The Hebrew word קָצָה (qatsah) means to cut off or diminish. It is a piel infinitive construct, indicating an action intended to reduce or sever something. In this context, it refers to the LORD's action of diminishing the territory of Israel, suggesting a deliberate act of judgment.
The use of this verb emphasizes the severity of the situation facing Israel, as it is not merely a reduction in size but a significant cutting off of the nation's strength and presence. This reflects the consequences of their actions and the fulfillment of prophetic warnings.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term reduce.
Sentence Structuregenerated
The finite verb הֵחֵ֣ל (he began) governs the entire verse, with two main phrases following: one describing the LORD's action and the other detailing Hazael's military success. This structure emphasizes the sequential nature of these events.
The subject of the verb is יְהוָ֔ה (Yahweh), indicating that it is the LORD who initiates the action. Hazael, as the subject of the second verb, וַיַּכֵּ֥ם (and he struck down), shows the direct impact of the LORD's decision on Israel's fate.
Septuagint Backgroundgenerated
The Septuagint translates הֵחֵ֣ל as ἤρχατο (he began), which aligns closely with the Hebrew meaning of initiating an action. This choice reflects the same emphasis on the commencement of a significant event.
For לְקַצּ֖וֹת, the Septuagint uses συγκόπτειν (to cut off), which maintains the idea of reduction and aligns with the Hebrew's connotation of severing.
In plain words — the whole versegenerated
2 Kings 10:32 tells us that during the reign of Jehu, the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory, marking a time of decline for the nation. This reflects the consequences of Israel's unfaithfulness to God and the fulfillment of prophetic warnings.
Frequently Asked Questionsgenerated
This indicates a divine judgment against Israel, reflecting a decrease in their strength and territory due to their unfaithfulness.
Hazael was a king of Syria who played a significant role in the military conflicts against Israel, as described in this verse.
This verse highlights a pivotal moment in Israel's decline, illustrating the consequences of disobedience to God and the fulfillment of prophetic warnings.
Hazael's military successes serve as a reminder of the impact of leadership and the consequences of turning away from God.
Reflection Questionsgenerated
- What are some ways we can remain faithful to God to avoid judgment like Israel faced?
- How does understanding the historical context of Israel's decline help us today?
- What lessons can we learn from Hazael's actions in this verse?
- In what ways can we reflect on our own leadership and its impact on our community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 10:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn those days the Lord began to cut Israel short,.... To bring their dominions into a narrower compass; this was done in the days of Jehu, though he was so active and courageous, wherefore the hand
Read John Gill on 2 Kings 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel; In those days the Lord began to cut Israel short.
Read Robert Jamieson on 2 Kings 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn those days; in the time of Jehu’ s life and reign, as may be gathered by comparing . To cut Israel short; either to diminish the number of the people, by cutting them off; or to straiten their borders. In all the coasts of Israel, i.e. in their borders, or the uttermost part of their land beyond Jordan, as it is explained, . And at this time possibly he executed those cruelties mentioned .
Read Matthew Poole on 2 Kings 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 10:32 In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel;Ver. 32. The Lord began to cut Israel short.] By turning in the Syrians upon them, to waste their country. And Hazael smote them.] Exercising those inhuman cruelties upon them foretold by Elisha, and that in Jehu’ s lifetime, res Israelis fuerunt accisae, notwithstanding all his might. For his calf worship, his puissance was turned into pusillanimity, and his glory into shame. The like befell Henry IV of France, after that he turned Papist.
Read John Trapp on 2 Kings 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) In those days.—As a vassal and ally of Assyria (see Notes on 2 Kings 9:2), Jehu drew upon himself the active hostility of Hazael. (See Note on 2 Kings 8:15.) Schröder remarks that it was quite natural for the Israelite sovereign to “throw himself into the arms of distant Assyria, in order to get protection against his immediate neighbour Syria, Israel’s hereditary foe.” Comp. the similar conduct of Ahaz as against Pekah and Rezin (2 Kings 16:7). From the point of view of the sacred writer, this verse states the consequence of Jehu’s neglect of “walking in Jehovah’s instruction with all his heart” (2 Kings 10:31). The Lord began.—Through Hazael and the Syrians. (Comp. Isaiah 7:17…
Read Charles John Ellicott on 2 Kings 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. The Lord began to cut Israel short] The marginal reading is best: The Lord cut off the ends; and this he did by permitting Hazael to seize on the coasts, to conquer and occupy the frontier towns. This was the commencement of those miserable ravages which Elisha predicted; see 2Kg 8:12. And we find from the next verse that he seized on all the land of Gilead, and that of Reuben and Gad, and the half tribe of Manasseh; in a word, whatever Israel possessed on the east side of Jordan.
Read AdamClarke on 2 Kings 10 →CambridgeThe Cambridge Bible for Schools and Colleges32–36. Cutting short of Israel. Jehu’s death, his successor and the duration of his reign (Not in Chronicles) 32. to cut Israel short] Literally ‘to cut off in Israel’. The meaning is ‘to give over some parts of their land into the enemy’s hand’. This, it is said, should rather be expressed by ‘to cut off from Israel’. But, as it stands, the context makes all clear enough. What had been part of Israel’s possessions, was severed from it, and passed into the power of Hazael and the Syrians. in all the coasts of Israel] In the days when the A.V. was made, ‘coast’ meant ‘any border land’ and had no necessary relation to the sea. The ‘coasts’ described in the next verse are all on the east of…
Read Cambridge on 2 Kings 10 →Albert Barnes1798–1870Barnes' Notes on the BibleTo cut Israel short - literally, “to cut off in Israel,” i. e., to take away from Israel portions of its territory (see the marginal reference).
Read Albert Barnes on 2 Kings 10 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
In those days the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory
In those days Yahweh began to cut away parts of Israel; and Hazael struck them in all the borders of Israel
In those days the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory
In those days the Lord began to reduce the size of Israel’s territory. Hazael attacked their eastern border.
Tyndale line
¶ In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel;
In those days Jehovah began to cut off from Israel: and Hazael smote them in all the borders of Israel;
In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel;
In those days the LORD began to cut Israel short: and Hazael smote them in all the borders of Israel;
In those dayes the Lord began to lothe Israel, and Hazael smote them in all the coastes of Israel,
Strictly literal
In those days Jehovah began to cut Israel short; and Hazael smote them in all the borders of Israel;
In those days hath Jehovah begun to cut off [some] in Israel, and Hazael smiteth them in all the border of Israel,
In those days YHWH has begun to cut off [some] in Israel, and Hazael strikes them in all the border of Israel,
In those days the Lord began to cut Israel short; and Chazael smote them in all the boundary of Israel;
In those days Yahweh began to cut off regions from Israel, and Hazael defeated the Israelites at the borders of Israel,
From the Latin
In those days the Lord began to he weary of Israel: and Hazael ravaged them in all the coasts of Israel,
Simplified
At that time the Lord began to reduce the extent of Israel. Hazael defeated the Israelites throughout their territory
In those days the Lord was angry first with Israel; and Hazael made attacks on all the land of Israel,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording for 2 Kings 10:32. Both texts convey the same essential message regarding the LORD's actions and Hazael's military victories, with no significant variations noted.
בַּיָּמִ֣ים הָהֵ֔ם הֵחֵ֣ל יְהוָ֔ה לְקַצּ֖וֹת בְּיִשְׂרָאֵ֑ל וַיַּכֵּ֥ם חֲזָאֵ֖ל בְּכָל־ גְּב֥וּל יִשְׂרָאֵֽל׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 10:32
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Art | Pron — Particle · pronounHTd/Pp3mp
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
קָצָה (qatsah) is a Hebrew verb meaning to cut off, with various nuances including to destroy or scrape off. It appears in different forms: Qal (cutting off), Piel (to cut off in Israel), and Hiphil (to scrape). The entries indicate its usage in contexts involving severing or removing.
[קָצָה] vb. cut off
Qal cutting off many peoples
Pi. to cut off in Israel
Hiph. scrape, scrape off
base
H7096 קָצָה
7096 qatsah kaw-tsaw'
a primitive root; to cut off; (figuratively) to destroy;
(partially) to scrape off:--cut off, cut short, scrape (off).
קָצָה (qa.tsah) — to cut off.
1) to cut off
1a) (Qal) to cut off
1b) (Piel) to cut off
1c) (Hiphil) to scrape, scrape off
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
חֲזָאֵל (Chaza'el) refers to a king of Syria, noted for his role during the Divided Monarchy. The name means 'God has seen' and he is first mentioned in 1 Kings 19:15. He was sent by Ben-hadad to the prophet Elisha and later killed Ben-hadad to take the throne, engaging in conflicts with Judah and Israel.
חֲזָהאֵל n.pr.m. (Ēl sees) king of Aram
base
H2371 חֲזָהאֵל, חֲזָאֵל
2371 Chaza'el khaz-aw-ale'
or Chazahoel {khaz-aw-ale'}; from 2372 and 410; God has seen;
Chazael, a king of Syria:--Hazael.
see HEBREW for 02372
see HEBREW for 0410
חֲזָהאֵל (cha.za.el) — Hazael.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.19.15;
father of: Ben-hadad (H1130I)
§ Hazael = "one who sees God"
a king of Syria; sent by his master, Ben-hadad, to the prophet Elisha, to seek a remedy for Ben-hadad's leprosy; apparently later killed Ben-hadad, assumed the throne, and soon became engaged in a war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead
N-proper — Noun proper masculineHNpm
ha-za'-el, ha'-za-el, haz'-a-el (chaza'-el and chazah'-el; Hazael; Assyrian haza'ilu):
1. In Biblical History:
Comes first into Biblical history as a high officer in the service of Ben-hadad II, king of Syria (2Ki 8:7 ff; compare 1Ki 19:15 ff). He had been sent by his sick sovereign to inquire of the prophet Elisha, who was then in Damascus, whether he should recover of his sickness or not. He took with him a present "even of every good thing of Damascus, forty camels' burden," and stood before the man of God with his master's question of life or death. To it Elisha made the oracular response, "Go, say unto him, Thou shalt surely recover; howbeit Yahweh hath showed me that he shall surely die." Elisha looked steadfastly at Hazael and wept, explaining to the incredulous officer that…
Hazael
Whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15), after he had put the king to death (2 Kings 8:15). His interview with Elisha is mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged “all the land of Gilead,” etc. (2 Kings 10:33), which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him “all…
(whom God sees), a king of Damascus who reigned from about B.C. 886 to B.C. 840. He appears to have been previously a person in a high position at the court of Ben-hadad, and was sent by his master to Elisha to inquire if he would recover from the malady under which he was suffering. Elisha’s answer led to the murder of Ben-hadad by his ambitious servant, who forthwith mounted the throne. (2 Kings 8:7-15) He was soon engaged in war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead. Ibid. (2 Kings 8:28) Towards the close of the reign of Jehu, Hazael led the Syrians against the Israelites (about B.C. 860), whom he "smote in all their coasts," (2 Kings 10:32) thus accomplishing the prophecy of…
An officer of Benhadad king of Syria, whose future accession to the throne was revealed to the prophet Elijah, then at Damascus, as to his recovery from sickness, and on the next day smothered the king with a wet cloth, 2Ki 8:7-15, B. C. 885. His discomposure under the eye of the prophet was an indication that he had already meditated this crime. Having usurped the throne, he reigned forty years; and by his successful and cruel wars against Judah and Israel justified the forebodings of Elisha, 2Ki 8:28 10:32 12:17 13:3,7 2Ch 22:5.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.