2 Kings 14:13 — Word Study
WLCוְאֵת֩ אֲמַצְיָ֨הוּ מֶֽלֶךְ־ יְהוּדָ֜ה בֶּן־ יְהוֹאָ֣שׁ בֶּן־ אֲחַזְיָ֗הוּ תָּפַ֛שׂ יְהוֹאָ֥שׁ מֶֽלֶךְ־ יִשְׂרָאֵ֖ל בְּבֵ֣ית שָׁ֑מֶשׁ וַיָּבֹא֙ יְר֣וּשָׁלִַ֔ם וַיִּפְרֹץ֩ בְּחוֹמַ֨ת יְרוּשָׁלִַ֜ם בְּשַׁ֤עַר אֶפְרַ֙יִם֙ עַד־ שַׁ֣עַר הַפִּנָּ֔ה אַרְבַּ֥ע מֵא֖וֹת אַמָּֽה׃
BSAThere at Beth-shemeshBêyth Shemesh [Heliopolis, house of the sun] JehoashYᵉhôwʼâsh [Jehovah is strong] kingmelek of IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants] capturedtâphas■ [to seize, take hold of] AmaziahʼĂmatsyâh [Jehovah is mighty] kingmelek of JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob] the sonbên of JoashYᵉhôwʼâsh [Jehovah has given, a gift from God] the sonbên of AhaziahʼĂchazyâh [Jehovah holds or sustains] Then Jehoash wentbôwʼ▸ to JerusalemYᵉrûwshâlaim [the city of peace, the chief city of the united kingdom] and broke downpârats▸ [to burst out, force one's way] the wallchôwmâh [a barrier for protection and security] of JerusalemYᵉrûwshâlaim from the EphraimʼEphrayim Gateshaʻar [the entrance to the city, named after the tribe of Ephraim] toʻad the Cornerpinnâh Gateshaʻar [a gate at an angle or a chief ruler's location] [a section of] fourʼarbaʻ hundredmêʼâh [a large quantity, numerous] cubitsʼammâh [a unit of measurement, about the length of a forearm]
| Greek | English | Parsing |
|---|---|---|
| וְאֵת֩ | and the object marker | Conjunction, particle |
| אֲמַצְיָ֨הוּ | Amaziah | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יְהוּדָ֜ה | Judah | Noun proper |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| יְהוֹאָ֣שׁ | Jehoash | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אֲחַזְיָ֗הוּ | Ahaziah | Noun proper masculine |
| תָּפַ֛שׂ | he seized | Verb, Qal, perfect third person masculine singular |
| יְהוֹאָ֥שׁ | Jehoash | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| בְּבֵ֣ית | at Beth | Preposition, noun proper |
| שָׁ֑מֶשׁ | Shemesh | Noun proper |
| וַיָּבֹא֙ | and he came | Verb, Qal, sequential imperfect third person masculine singular |
| יְר֣וּשָׁלִַ֔ם | Jerusalem | Noun proper |
| וַיִּפְרֹץ֩ | and he made a breach | Verb, Qal, sequential imperfect third person masculine singular |
| בְּחוֹמַ֨ת | in [the] wall of | Preposition, noun common feminine singular construct |
| יְרוּשָׁלִַ֜ם | Jerusalem | Noun proper |
| בְּשַׁ֤עַר | at [the] gate of | Preposition, noun common masculine singular construct |
| אֶפְרַ֙יִם֙ | Ephraim | Noun proper masculine |
| עַד־ | to | Preposition |
| שַׁ֣עַר | [the] gate of | Noun common, masculine singular construct |
| הַפִּנָּ֔ה | the corner | Particle, noun common feminine singular absolute |
| אַרְבַּ֥ע | four | Noun common, both singular construct |
| מֵא֖וֹת | hundred | Noun common, feminine plural absolute |
| אַמָּֽה׃ | cubit[s] | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There at Beth-shemesh, Jehoash king of Israel captured Amaziah king of Judah, the son of Joash, the son of Ahaziah. Then Jehoash went to Jerusalem and broke down the wall of Jerusalem from the Ephraim Gate to the Corner Gate—a section of four hundred cubits. |
| KJV | And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits. |
| ASV | And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits. |
| YLT | And Amaziah king of Judah, son of Jehoash son of Ahaziah, caught hath Jehoash king of Israel in Beth-Shemesh, and they come in to Jerusalem, and he bursteth through the wall of Jerusalem, at the gate of Ephraim unto the gate of the corner, four hundred cubits, |
| WEB | Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and came to Jerusalem, then broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits. |
| BBE | And Jehoash, king of Israel, made Amaziah, king of Judah, the son of Jehoash, son of Ahaziah, prisoner at Beth-shemesh, and came to Jerusalem, and had the wall of Jerusalem pulled down from the doorway of Ephraim to the door in the angle, four hundred cubits. |
Where they part company is in the interpretation of the actions described — see How Translations Differ.
The sentence has a main clause followed by multiple phrases that provide details about the actions and locations involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתָּפַשׂ
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 14:13
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 Capture of Amaziahgenerated
2 Kings 14:13 describes how Jehoash, the king of Israel, captured Amaziah, the king of Judah, during a conflict. This event highlights the ongoing struggles between the two kingdoms. Following this, Jehoash advanced to Jerusalem and breached its walls, marking a significant moment in the history of Israel and Judah. This passage is crucial for understanding the political landscape of the time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 25:6 | The Chaldeans seized the king and brought him up to the king of Babylon at Riblah, where they pronounced judgment on him. |
| 2 | 2 Chronicles 33:11 | So the LORD brought against them the military commanders of the king of Assyria, who captured Manasseh, put a hook in his nose, bound him with bronze shackles, and took him to Babylon. |
| 3 | 2 Chronicles 36:6–10 | Then Nebuchadnezzar king of Babylon came up against Jehoiakim and bound him with bronze shackles to take him to Babylon. |
| 4 | Job 40:11–12 | Unleash the fury of your wrath; look on every proud man and bring him low. |
| 5 | Proverbs 16:18 | Pride goes before destruction, and a haughty spirit before a fall. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תָּפַשׂ, ta.Fasgenerated
The verb תָּפַשׂ (ta.Fas) means 'to seize' or 'to capture.' It is a Qal perfect form, indicating a completed action performed by Jehoash. The root conveys the idea of taking hold of something firmly, which is evident in the context of capturing a king.
In this verse, תָּפַשׂ signifies Jehoash's decisive action against Amaziah, illustrating the power dynamics at play. The use of this verb emphasizes the forceful nature of the event, as Jehoash successfully captured his opponent.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree in rendering תָּפַשׂ as captured.
Sentence Structuregenerated
The main verb of the sentence is תָּפַשׂ, he seized, which governs the action of capturing Amaziah. The structure of the verse follows a straightforward narrative style, detailing the actions taken by Jehoash.
The sentence includes multiple noun phrases that provide details about the subjects involved, such as יְהוֹאָשׁ (Jehoash) and אֲמַצְיָ֨הוּ (Amaziah), and prepositional phrases that specify locations, such as בְּבֵ֣ית שָׁ֑מֶשׁ (at Beth-shemesh) and בְּחוֹמַ֨ת יְרוּשָׁלִַ֜ם (in the wall of Jerusalem).
Septuagint Backgroundgenerated
The Septuagint uses the Greek term συνέλαβεν (suneLabēn) to translate תָּפַשׂ. This choice indicates a similar meaning of capturing or seizing, aligning with the Hebrew intent but also suggesting a broader understanding of the action.
The translation reflects the idea of taking control, which is consistent with the Hebrew context of Jehoash's actions against Amaziah.
In plain words — the whole versegenerated
2 Kings 14:13 tells us that Jehoash, the king of Israel, captured Amaziah, the king of Judah, at Beth-shemesh. After this, Jehoash went to Jerusalem and broke down part of the city's wall from the Ephraim Gate to the Corner Gate, measuring four hundred cubits in length.
Frequently Asked Questionsgenerated
It signifies a shift in power, where Jehoash, the king of Israel, took control over Amaziah, the king of Judah, demonstrating the ongoing conflict between the two kingdoms.
Beth-shemesh was a significant city in ancient Israel, known as a place of worship and conflict, making it a strategic location during battles.
Breaking down the wall represents a breach of security and power, showing that Jehoash was able to invade and weaken the defenses of Jerusalem.
This event highlights the tumultuous relationship between Israel and Judah, illustrating the struggles for power and dominance during the period of the divided monarchy.
Reflection Questionsgenerated
- What can we learn about the consequences of conflict between nations from this passage?
- How does the act of capturing a king reflect the values of leadership in ancient Israel?
- In what ways can we see parallels between historical conflicts in the Bible and modern-day struggles for power?
- What role does faith play in the leadership decisions made by kings like Jehoash and Amaziah?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 14:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Bethshemesh,.... And then they looked one another in the face indeed, but Amaziah must look very
Read John Gill on 2 Kings 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Judah was put to the worse before Israel; and they fled every man to their tents. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCame to Jerusalem; commanding entrance in Amaziah’ s name, and with his consent, which he durst not deny. The gate of Ephraim; which led to Ephraim. Four hundred cubits; which was done, partly in scorn and contempt, and partly that he might re-enter and retake it, if they should attempt to renew the war.
Read Matthew Poole on 2 Kings 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 14:13 And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Bethshemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.Ver. 13. And Jehoash king of Israel took Amaziah.] Whom he used nothing so courteously as Alexander, Prince of the Bulgarians, did Andronicus II, Emperor of Constantinople, who had sent him a challenge, as here Amaziah did Jehoash. But when Alexander had beaten him out of the field, he nevertheless offered him a peace, and suffered him to return home with his shattered army, advising him to be better advised for the future, and to consider that…
Read John Trapp on 2 Kings 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Amaziah king of Judah, the son of Jehoash the son of Ahaziah.—Comp, 2 Kings 14:8. Thenius thinks the formal specification of Amaziah’s descent indicates that this narrative was derived from “the Book of the Chronicles of the Kings of Israel.” At all events, it emphasises the importance of the incident, which is further indicated in the original by the order of the words: “And Amaziah king of Judah . . . did Jehoash king of Israel take . . .” Came.—So the Hebrew margin. The Hebrew text has, brought him (way’bî’ô; a rare form). So Chronicles and the Vulg., but not the other versions. Jehoash brought Amaziah a prisoner to his own capital. Brake down the wall.—Or, made a breach in the…
Read Charles John Ellicott on 2 Kings 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Took Amaziah king of Judah] It is plain that Amaziah afterwards had his liberty; but how or on what terms he got it, is not known. See on the following verse.
Read AdamClarke on 2 Kings 14 →CambridgeThe Cambridge Bible for Schools and Colleges13. took Amaziah] i.e. Took him prisoner. And there is some difficulty in deciding what became of Amaziah at this time and afterwards. In 2 Chronicles 25:23 it is added that Jehoash brought him to Jerusalem, and the Kethib (= they came) in this verse is intended to give that idea. Both A.V. and R.V. have translated the Keri (= he came). Josephus (Ant. IX. 9. 3) has given an account which makes Amaziah be brought as a captive into his own capital. ‘When the troops (of Judah) were scattered in alarm, Amaziah was left alone and was taken prisoner by the enemy. Then Jehoash threatened to put him to death unless he persuaded the people of Jerusalem to open their gates and admit him with his army…
Read Cambridge on 2 Kings 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe object of breaking down the wall was to leave Jerusalem at the mercy of her rival; and it must have been among the conditions of the peace that the breach thus made should not be repaired.
Read Albert Barnes on 2 Kings 14 →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
There at Beth-shemesh, Jehoash king of Israel captured Amaziah king of Judah, the son of Joash, the son of Ahaziah. Then Jehoash went to Jerusalem and broke down the wall of Jerusalem from the Ephraim Gate to the Corner Gate—a section of four hundred cubits.
Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and came to Jerusalem, then broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.
There at Beth-shemesh, Jehoash king of Israel captured Amaziah king of Judah, the son of Joash, the son of Ahaziah. Then Jehoash went to Jerusalem and broke down the wall of Jerusalem from the Ephraim Gate to the Corner Gate—a section of four hundred cubits.
King Jehoash of Israel captured King Amaziah of Judah, son of Jehoash son of Ahaziah, in Beth Shemesh. He attacked Jerusalem and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate – a distance of about six hundred feet.
Tyndale line
And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.
And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.
And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubists.
And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.
But Iehoash King of Israel tooke Amaziah King of Iudah, the sonne of Iehoash the sonne of Ahaziah, at Beth-shemesh, and came to Ierusalem, and brake downe the wall of Ierusalem from the gate of Ephraim to the corner gate, foure hundreth cubites.
Strictly literal
And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim to the corner-gate, four hundred cubits.
And Amaziah king of Judah, son of Jehoash son of Ahaziah, caught hath Jehoash king of Israel in Beth-Shemesh, and they come in to Jerusalem, and he bursteth through the wall of Jerusalem, at the gate of Ephraim unto the gate of the corner, four hundred cubits,
And Jehoash king of Israel caught Amaziah king of Judah, son of Jehoash, son of Ahaziah, in Beth-Shemesh, and they come to Jerusalem, and he bursts through the wall of Jerusalem, at the Gate of Ephraim to the Corner Gate, four hundred cubits,
And Jehoash the king of Israel caught Amazyahu the king of Judah, the son of Jehoash, the son of Achazyahu, at Beth-shemesh; and he came to Jerusalem, and made a breach in the wall of Jerusalem from the gate of Ephraim unto the corner-gate, four hundred cubits.
Jehoash king of Israel, captured Amaziah, king of Judah son of Jehoash son of Ahaziah, at Beth Shemesh. He came to Jerusalem and tore down the wall of Jerusalem from the Ephraim Gate to the Corner Gate, four hundred cubits in distance.
From the Latin
But Joas king of Israel took Amasias, king of Juda the son of Joas, the son of Ochozias, in Bethsames, and brought him into Jerusalem: and he broke down the wall of Jerusalem, from the gate of Ephraim to the gate of the corner, four hundred cubits.
Simplified
Jehoash, king of Israel, captured Amaziah, king of Judah, the son of Joash, son of Ahaziah, at Beth Shemesh. Then Jehoash attacked Jerusalem and knocked down the city wall from the Ephraim Gate to the Corner Gate, about four hundred cubits in length.
And Jehoash, king of Israel, made Amaziah, king of Judah, the son of Jehoash, son of Ahaziah, prisoner at Beth-shemesh, and came to Jerusalem, and had the wall of Jerusalem pulled down from the doorway of Ephraim to the door in the angle, four hundred cubits.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their accounts of this event, with 24 of the 27 words matched. The Septuagint's wording may differ in order and structure, but the essential actions described remain consistent.
וְאֵת֩ אֲמַצְיָ֨הוּ מֶֽלֶךְ־ יְהוּדָ֜ה בֶּן־ יְהוֹאָ֣שׁ בֶּן־ אֲחַזְיָ֗הוּ תָּפַ֛שׂ יְהוֹאָ֥שׁ מֶֽלֶךְ־ יִשְׂרָאֵ֖ל בְּבֵ֣ית שָׁ֑מֶשׁ וַיָּבֹא֙ יְר֣וּשָׁלִַ֔ם וַיִּפְרֹץ֩ בְּחוֹמַ֨ת יְרוּשָׁלִַ֜ם בְּשַׁ֤עַר אֶפְרַ֙יִם֙ עַד־ שַׁ֣עַר הַפִּנָּ֔ה אַרְבַּ֥ע מֵא֖וֹת אַמָּֽה׃
24 of the 27 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 14:13
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
The Hebrew word אֲמַצְיָ֫הוּ (*Amatsyah*) means 'Jehovah is mighty' and refers to several individuals, primarily a king of Judah who was the son of Joash and father of Azariah. The entries note that he is mentioned in contexts related to the Divided Monarchy, including roles as a priest and a Levite singer. There is no significant disagreement among the lexicons regarding its meanings or references.
אֲמַצְיָ֫הוּ, אֲמַצְיָה n.pr.m. (י׳ has been mighty).
king of Jud., son of Joash, father of Azariah
a Sineonite
id., a Levite
priest of Bethel, under Jerob. II
base
H558 אֲמַצְיָ֫הוּ, אֲמַצְיָה
558 'Amatsyah am-ats-yaw'
or mAmatsyahuw {am-ats-yaw'-hoo}; from 553 and 3050; strength
of Jah; Amatsjah, the name of four Israelites:--Amaziah.
see HEBREW for 0553
see HEBREW for 03050
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.12.21;
son of: Joash (H3101I) and Jehoaddan (H3086); married to Jecoliah (H3203);
father of: Uzziah (H5818)
§ Amaziah = "Jehovah is mighty"
1) a king of Judah, son Joash, father of Azariah
2) a priest of Bethel under Jeroboam II
3) father of Joshah, of the tribe of Simeon
4) a Levite tabernacle singer in David's day
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
A man of the tribe of Simeon(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.34;
father of: Joshah (H3144)
§ Amaziah = "Jehovah is mighty"
1) a king of Judah, son Joash, father of Azariah
2) a priest of Bethel under Jeroboam II
3) father of Joshah, of the tribe of Simeon
4) a Levite tabernacle singer in David's day
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
N-proper — Noun proper masculineHNpm
am-a-zi'-a ('amatsyah, 'amatsyahu, "Yahweh is mighty"; 2Ki 14:1-20; 2Ch 25). Son of Jehoash, and tenth king of Judah. Amaziah had a peaceable accession at the age of 25. A depleted treasury, a despoiled palace and temple, and a discouraged people were among the consequences of his father's war with Hazael, king of Syria. When settled on the throne, Amaziah brought to justice the men who had assassinated his father. Amaziah verbal citation of De 24:16 in 2Ki 14:6, forbidding the punishment of children for a father's offense, shows that the laws of this book were then known, and were recognized as authoritative, and, in theory, as governing the nation. His accession may be dated circa 812 (some put later).
1. The Edomite War:
Amaziah
Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).
(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to…
(the strength of the Lord). Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat’s days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. "God-subdued." Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. (2 Chronicles…
1. Eighth king of Judah, son of Joash, began to reign B. C. 835, and reigned twenty-nine years in Jerusalem. He did well in the sight of the Lord, but not with a perfect heart. Having established himself in his throne and slain the murderers of his father, he mustered a host of 300,000 men of Judah, and hired 100,000 men of Israel, for a war upon Edom. These hired forces he reluctantly dismissed at the command of God, who gave him the victory without their aid. But this did not prevent him from carrying home with him the idols of Edom, and setting them up to be his gods. For this defiance of Jehovah, he was threatened with destruction by a prophet of the Lord; and soon after, went headlong into war with Israel, in which he was defeated and humbled. Fifteen years after, he was slain by conspirators, after flying to Lachish to escape them,
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
יְהוֹאָשׁ (Yhow'ash) refers to two kings in the Old Testament: one from Judah, son of Ahaziah, and one from Israel, son of Jehoahaz. The name means 'given by the Lord' and is associated with various biblical figures, including a prince of Ahab's house and a hero of David. The entries indicate a connection to the Hebrew roots for Jehovah and possibly 'fire'.
יְהוֹאָשׁ, יוֹאָשׁ n.pr.m. (י׳ is strong)
king of Judah, son of Ahaziah
king of Israel, son of Jehoahaz
father of Gideon
a prince of Ahab’s house
one of David’s heroes
a Judaite prince
base
H3060 יְהוֹאָשׁ, יוֹאָשׁ
3060 Yhow'ash yeh-ho-awsh'
from 3068 and (perhaps) 784; Jehovah-fired; Jehoash, the name
of two Israelite kings:--Jehoash. Compare 3101.
see HEBREW for 03068
see HEBREW for 0784
see HEBREW for 03101
יְהוֹאָשׁ (ye.ho.ash) — Jehoash.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.11.2;
son of: Ahaziah (H0274H) and Zibiah (H6645); married to Jehoaddan (H3086);
father of: Amaziah (H0558); also called Jehoash at 2Ki.11.21; 12.1,2,4,6,7,18; 14.13b;
Another name of yo.ash (יוֹאָשׁ "Joash" H3101I)
§ Jehoash = "given by the Lord"
1) son of king Ahaziah and the 8th king of Judah
2) son of king Jehoahaz and the 12th king of the northern kingdom of Israel
יְהוֹאָשׁ (ye.ho.ash) — Jehoash.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.13.9;
son of: Jehoahaz (H3059);
father of: Jeroboam (H3379H); also called Jehoash at 2Ki.13.10,25; 14.8,9,11,13,15,16,17;
Another name of yo.ash (יוֹאָשׁ "Joash" H3101J)
§ Jehoash = "given by the Lord"
N-proper — Noun proper masculineHNpm
Jehoash
Jehovah-given. (1.) The son of King Ahaziah. While yet an infant, he was saved from the general massacre of the family by his aunt Jehosheba, and was apparently the only surviving descendant of Solomon (2 Chr. 21:4, 17). His uncle, the high priest Jehoiada, brought him forth to public notice when he was eight years of age, and crowned and anointed him king of Judah with the usual ceremonies. Athaliah was taken by surprise when she heard the shout of the people, “Long live the king;” and when she appeared in the temple, Jehoiada commanded her to be led forth to death (2 Kings 11:13-20). While the high priest lived, Jehoash favoured the worship of God and observed the law; but on his death he fell away into evil courses, and the land was defiled with idolatry. Zechariah, the…
(given by the Lord), the uncontracted form of Joash. The eighth king of Judah; son of Ahaziah. (2 Kings 11:21; 12:1,2,4,6,7,18; 14:13) [JOASH, 1] The twelfth king of Israel; son of Jehoahaz. (2 Kings 13:10,25; 14:8,9,11,13,15,16,17) [JOASH, 2]
See JOASH.
fire of the Lord
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
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.
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
H274 אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי
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
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)
N-proper — Noun proper masculineHNpm
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…
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).
(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.
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהוֹאָשׁ (Yhow'ash) refers to two kings in the Old Testament: one from Judah, son of Ahaziah, and one from Israel, son of Jehoahaz. The name means 'given by the Lord' and is associated with various biblical figures, including a prince of Ahab's house and a hero of David. The entries indicate a connection to the Hebrew roots for Jehovah and possibly 'fire'.
יְהוֹאָשׁ, יוֹאָשׁ n.pr.m. (י׳ is strong)
king of Judah, son of Ahaziah
king of Israel, son of Jehoahaz
father of Gideon
a prince of Ahab’s house
one of David’s heroes
a Judaite prince
base
H3060 יְהוֹאָשׁ, יוֹאָשׁ
3060 Yhow'ash yeh-ho-awsh'
from 3068 and (perhaps) 784; Jehovah-fired; Jehoash, the name
of two Israelite kings:--Jehoash. Compare 3101.
see HEBREW for 03068
see HEBREW for 0784
see HEBREW for 03101
יְהוֹאָשׁ (ye.ho.ash) — Jehoash.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.11.2;
son of: Ahaziah (H0274H) and Zibiah (H6645); married to Jehoaddan (H3086);
father of: Amaziah (H0558); also called Jehoash at 2Ki.11.21; 12.1,2,4,6,7,18; 14.13b;
Another name of yo.ash (יוֹאָשׁ "Joash" H3101I)
§ Jehoash = "given by the Lord"
1) son of king Ahaziah and the 8th king of Judah
2) son of king Jehoahaz and the 12th king of the northern kingdom of Israel
יְהוֹאָשׁ (ye.ho.ash) — Jehoash.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.13.9;
son of: Jehoahaz (H3059);
father of: Jeroboam (H3379H); also called Jehoash at 2Ki.13.10,25; 14.8,9,11,13,15,16,17;
Another name of yo.ash (יוֹאָשׁ "Joash" H3101J)
§ Jehoash = "given by the Lord"
N-proper — Noun proper masculineHNpm
Jehoash
Jehovah-given. (1.) The son of King Ahaziah. While yet an infant, he was saved from the general massacre of the family by his aunt Jehosheba, and was apparently the only surviving descendant of Solomon (2 Chr. 21:4, 17). His uncle, the high priest Jehoiada, brought him forth to public notice when he was eight years of age, and crowned and anointed him king of Judah with the usual ceremonies. Athaliah was taken by surprise when she heard the shout of the people, “Long live the king;” and when she appeared in the temple, Jehoiada commanded her to be led forth to death (2 Kings 11:13-20). While the high priest lived, Jehoash favoured the worship of God and observed the law; but on his death he fell away into evil courses, and the land was defiled with idolatry. Zechariah, the…
(given by the Lord), the uncontracted form of Joash. The eighth king of Judah; son of Ahaziah. (2 Kings 11:21; 12:1,2,4,6,7,18; 14:13) [JOASH, 1] The twelfth king of Israel; son of Jehoahaz. (2 Kings 13:10,25; 14:8,9,11,13,15,16,17) [JOASH, 2]
See JOASH.
fire of the Lord
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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.
בֵּית שֶׁ֫מֶשׁ (Beyth Shemesh) means 'house of the sun' and refers to several locations, including towns in Judah, Issachar, and Naphtali, as well as Heliopolis in Egypt. It is built from the words for 'house' and 'sun.' The entries consistently describe it as a sun-temple or related to sun worship.
בֵּית שֶׁ֫מֶשׁ n.pr.loc. (sun-temple)
city in SW. Judah
city in Naphtali
city in Issachar
= On-Heliopolis, in Egypt
base
H1053 בֵּית שֶׁ֫מֶשׁ
1053 Beyth Shemesh bayth sheh'-mesh
from 1004 and 8121; house of (the) sun; Beth-Shemesh, a place
in Palestine:--Beth-shemesh.
see HEBREW for 01004
see HEBREW for 08121
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in southwest Judah
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Issachar
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Naphtali
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Heliopolis.
Beth-shemesh = "house of the sun" or "sun-temple"
a town in Egypt
Another name of on (אֹן "On" H0204)
N-proper — Preposition · noun properHR/Npl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית שֶׁ֫מֶשׁ (Beyth Shemesh) means 'house of the sun' and refers to several locations, including towns in Judah, Issachar, and Naphtali, as well as Heliopolis in Egypt. It is built from the words for 'house' and 'sun.' The entries consistently describe it as a sun-temple or related to sun worship.
בֵּית שֶׁ֫מֶשׁ n.pr.loc. (sun-temple)
city in SW. Judah
city in Naphtali
city in Issachar
= On-Heliopolis, in Egypt
base
H1053 בֵּית שֶׁ֫מֶשׁ
1053 Beyth Shemesh bayth sheh'-mesh
from 1004 and 8121; house of (the) sun; Beth-Shemesh, a place
in Palestine:--Beth-shemesh.
see HEBREW for 01004
see HEBREW for 08121
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in southwest Judah
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Issachar
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Naphtali
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Heliopolis.
Beth-shemesh = "house of the sun" or "sun-temple"
a town in Egypt
Another name of on (אֹן "On" H0204)
HNpl — Noun properHNpl
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
פָּרַץ (parats) is a Hebrew verb meaning to break through or burst out, with applications that range from literal actions like breaking open to figurative uses such as increasing or spreading. It can describe violent actions, breaches, or the act of breaking away. The entries suggest a variety of contexts, including mining and the dispersion of visions.
פָּרַץ vb. break through
Qal
break or burst out
break through, down (from without)
break into
break open, a mining shaft
break up, break in pieces
break out (violently) upon
use violence
break over [limits], increase
burst open, intrans., of wine vats
spread, i.e. become known
Niph. no vision spread abroad
Hithp. slaves who break away
base
H6555 פָּרַץ break through .. break or burst out
. break through, down (from without)
. break into
. break open, a mining shaft
. break up, break in pieces
. break out (violently) upon
. use violence
. break over [limits], increase
. burst open, intrans., of wine vats
. spread, i.e. become known
. no vision spread abroad
. slaves who break away
6555 parats paw-rats'
a primitive root; to break out (in many applications, direct
and indirect, literal and figurative):--X abroad, (make a)
breach, break (away, down, -er, forth, in, up), burst out,
come (spread) abroad, compel, disperse, grow, increase, open,
press, scatter, urge.
פָּרַץ (pa.rats) — to break through.
1) to break through or down or over, burst, breach
1a) (Qal)
1a1) to break or burst out (from womb or enclosure)
1a2) to break through or down, make a breach in
1a3) to break into
1a4) to break open
1a5) to break up, break in pieces
1a6) to break out (violently) upon
1a7) to break over (limits), increase
1a8) to use violence
1a9) to burst open 1a10) to spread, distribute
1b) (Niphal) to be broken through
1c) (Pual) to be broken down
1d) (Hithpael) to break away
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
brech: Represented by
(1) perets = "a tear," "a rending asunder," "a break," hence, figuratively "enmity," "disruption," "strife" (Ge 38:29; Jud 21:15; 2Sa 5:20; 1Ch 15:13; Ne 6:1; Job 16:14; Ps 106:23; Isa 30:13; 58:12);
(2) shebher = "fracture," "affliction," "bruise," "destruction" (Le 24:20; Jer 14:17;
Breach
An opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb (Lev. 24:20), and hence the expression, “Heal, etc.” (Ps. 60:2). Judg. 5:17, a bay or harbour; R.V., “by his creeks.”
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
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…
פִּנָּה (pinnah) means 'corner' and can refer to the corner of square objects or figuratively to a chief or chieftain. It is derived from a related word meaning 'to turn.' The entries indicate its use in contexts like a bulwark or pinnacle, but do not provide specific verse references.
פִּנָּה 28 n.f. corner
base
H6438 פִּנָּה corner
6438 pinnah pin-naw'
feminine of 6434; an angle; by implication, a pinnacle;
figuratively, a chieftain:--bulwark, chief, corner, stay,
tower.
see HEBREW for 06434
פִּנָּה (pin.nah) — Corner (Gate).
This name means corner, to turn, to turn back
פִּנָּה (pin.nah) — corner.
1) corner
1a) corner (of square objects)
1b) corner (of ruler or chief-fig.)
Also means: pen (פֵּן "Corner" H6434)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kor'-ner (miqtsoa`, pe'ah, pinnah; arche, gonia, akrogoniaios): In Ex 26:24; Eze 41:22; 46:21,22, miqtsoa`, "angle" is translated "corner"; pe'ah, "side," "quarter" and pinnah "corner," "front," "chief," are more frequently so translated, e.g. Ex 25:26; Le 19:9; Jer 9:26; 25:23; and Ex 27:2; 1Ki 7:34; Ps 118:22; Isa 28:16 ("corner-stone"); Jer 51:26.…
Corner
The angle of a house (Job 1:19) or a street (Prov. 7:8). “Corners” in Neh. 9:22 denotes the various districts of the promised land allotted to the Israelites. In Num. 24:17, the “corners of Moab” denotes the whole land of Moab. The “corner of a field” (Lev. 19:9; 23:22) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the “corners,” i.e., the extremities, of the hair and whiskers running round the ears (Lev. 19:27; 21:5). The “four corners of the earth” in Isa. 11:12 and…
The "corner" of the field was not allowed, (Leviticus 19:9) to be wholly reaped. It formed a right of the poor to carry off what was so left, and this was a part of the maintenance from the soil to which that class were entitled. Under the scribes, minute legislation fixed one-sixtieth as the portion of a field which was to be left for the legal "corner." The proportion being thus fixed, all the grain might be reaped, and enough to satisfy the regulation subsequently separated from the whole crop. This "corner" was, like the gleaning, tithe-free.
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — Noun common · both singular constructHNcbsc
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — Noun common · feminine plural absoluteHNcfpa
hun'-dred (me'-ah; hekaton).
See NUMBER.
אַמָּה (ammah) primarily means 'cubit,' a unit of measure roughly equivalent to 18 inches or 0.5 meters, derived from the word for 'mother' or 'forearm.' It can also refer to a foundation or base, as noted in Isaiah 6:4. The lexicons mention different types of cubits used in the Old Testament, including the common cubit and the legal cubit.
אַמָּה 246 n.f. ell, cubit
cubit
† measure, full measure, limit
base
[אַמָּה] n.f. (etym. & mng. dub.; Thes foundation) only Is 6:4.
ref
H520a אַמָּה ell, cubit H520b אַמָּה
520 'ammah am-maw'
prolonged from 517; properly, a mother (i.e. unit of measure,
or the fore-arm (below the elbow), i.e. a cubit; also a
door-base (as a bond of the entrance):--cubit, + hundred (by
exchange for 3967), measure, post.
see HEBREW for 0517
see HEBREW for 03967
אַמָּה (am.mah) — cubit.
cubit-a measure of distance (the forearm), roughly 18 in (. 5m). There are several cubits used in the OT, the cubit of a man or common cubit (De 3:11), the legal cubit or cubit of the sanctuary (Eze 40:5) plus others. See a Bible Dictionary for a complete treatment.
Aramaic equivalent: am.mah (אַמָּה "cubit" H0521)
אַמָּה (am.mah) — foundation.
foundation
N-fs — Noun common · feminine singular absoluteHNcfsa