2 Kings 2:8 — Word Study
WLCוַיִּקַּח֩ אֵלִיָּ֨הוּ אֶת־ אַדַּרְתּ֤וֹ וַיִּגְלֹם֙ וַיַּכֶּ֣ה אֶת־ הַמַּ֔יִם וַיֵּחָצ֖וּ הֵ֣נָּה וָהֵ֑נָּה וַיַּעַבְר֥וּ שְׁנֵיהֶ֖ם בֶּחָרָבָֽה׃
BSAAnd ElijahʼÊlîyâh [the prophet, my God is Jehovah] tooklâqach▸ his cloakʼaddereth [mantle, prophet's garment] rolled it upgâlam△▸ [wrapping it together, folding] and strucknâkâh▸ [smote, hit] the watersmayim [source of refreshment, liquid] which partedchâtsâh▸ [divided, split] to the righthênnâh [hither] and to the lefthênnâh [thither] so that the twoshᵉnayim [a pair, dual] of them crossed overʻâbar▸ [passed over, transitioned] on dry groundchârâbâh [barren land, desert]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּח֩ | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלִיָּ֨הוּ | Elijah | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אַדַּרְתּ֤וֹ | cloak his | Noun common feminine singular construct, suffix |
| וַיִּגְלֹם֙ | and he folded it up | Verb, Qal, sequential imperfect third person masculine singular |
| וַיַּכֶּ֣ה | and he struck | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַמַּ֔יִם | the waters | Particle, noun common masculine plural absolute |
| וַיֵּחָצ֖וּ | and they were divided | Verb, Niphal, sequential imperfect third person masculine plural |
| הֵ֣נָּה | hither | Adverb |
| וָהֵ֑נָּה | and hither | Conjunction, adverb |
| וַיַּעַבְר֥וּ | and they passed over | Verb, Qal, sequential imperfect third person masculine plural |
| שְׁנֵיהֶ֖ם | [the] two of them | Noun common both dual construct, suffix |
| בֶּחָרָבָֽה׃ | on the dry ground | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Elijah took his cloak, rolled it up, and struck the waters, which parted to the right and to the left, so that the two of them crossed over on dry ground. |
| KJV | And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. |
| ASV | And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. |
| YLT | And Elijah taketh his robe, and wrappeth [it] together, and smiteth the waters, and they are halved, hither and thither, and they pass over both of them on dry land. |
| WEB | Elijah took his mantle, and rolled it up, and struck the waters; and they were divided here and there, so that they both went over on dry ground. |
| BBE | Then Elijah took off his robe, and, rolling it up, gave the water a blow with it, and the waters were parted, flowing back this way and that, so that they went over on dry land. |
The translations agree on the term for Elijah's garment, consistently rendering it as 'cloak' or 'mantle'.
The sentence is structured around a main action with several subordinate clauses detailing the actions and results.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֵלִיָּהוּ
verbלָקַח
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 2:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Elijah's Miraculous Crossinggenerated
2 Kings 2:8 describes a pivotal moment when Elijah, preparing to be taken up to heaven, performs a miracle by parting the waters of the Jordan River. This act signifies God's authority and presence with Elijah as he transitions his prophetic ministry to Elisha. The context includes the presence of the sons of the prophets, who witness this significant event, affirming Elijah's role as a prophet of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 19:13–19 | When Elijah heard it, he wrapped his face in his cloak and went out and stood at the mouth of the cave. Suddenly a voice came to him and said, “What are you doing here, Elijah?” |
| 2 | 2 Kings 2:14 | Then he took the cloak of Elijah that had fallen from him and struck the waters. “Where now is the LORD, the God of Elijah?” he asked. And when he had struck the waters, they parted to the right and to the left, and Elisha crossed over. |
| 3 | Exodus 14:21–22 | Then Moses stretched out his hand over the sea, and all that night the LORD drove back the sea with a strong east wind that turned it into dry land. So the waters were divided, |
| 4 | Joshua 3:14–17 | So when the people broke camp to cross the Jordan, the priests carried the ark of the covenant ahead of them. |
| 5 | Psalm 114:5–7 | Why was it, O sea, that you fled, O Jordan, that you turned back, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֲדַרְתּוֹ, 'a.dar.Togenerated
The Hebrew word אֲדַרְתּוֹ (*'adarTo*) refers to a cloak or mantle, often associated with the garments of prophets. This noun in the construct state indicates possession, meaning 'his cloak.' The term is used to signify not just clothing but also the authority and identity of the prophet wearing it.
In this verse, Elijah's cloak symbolizes his prophetic role and the transfer of that authority to Elisha. The action of taking and rolling up the cloak emphasizes the significance of the moment as he prepares for his departure, highlighting the transition of prophetic leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is וַיִּקַּח֩, and he took, which governs the actions that follow: rolling up the cloak, striking the waters, and the resulting division of the waters. The structure shows a sequence of actions that build upon each other, emphasizing Elijah's authoritative role.
The sentence flows from the actions of Elijah to the miraculous result of the waters parting, demonstrating a clear cause-and-effect relationship in the narrative.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֲדַרְתּוֹ is translated as ἱμάτιον, meaning 'garment' or 'cloak'. This choice reflects a broader understanding of the item as not only a physical garment but also a representation of Elijah's prophetic identity.
The translation choice indicates a focus on the functional aspect of the garment in the narrative, emphasizing its role in the miraculous event.
In plain words — the whole versegenerated
2 Kings 2:8 tells us that Elijah took his cloak, rolled it up, and struck the waters of the Jordan River. The waters parted, allowing Elijah and Elisha to cross over on dry ground. This event demonstrates God's power and Elijah's role as a prophet.
Frequently Asked Questionsgenerated
Elijah's cloak symbolizes his prophetic authority and identity, which he passes on to Elisha.
Elijah struck the waters as a demonstration of God's power, enabling the miraculous crossing of the Jordan River.
The parting of the waters signifies God's intervention and the continuation of Elijah's prophetic ministry through Elisha.
This event highlights Elijah's role as a powerful prophet of God, capable of performing miracles and leading others in faith.
Reflection Questionsgenerated
- How does Elijah's act of striking the waters reflect his faith in God's power?
- In what ways can we recognize and pass on spiritual authority in our own lives?
- What lessons can we learn from the way Elijah prepared for his departure?
- How can we apply the significance of this miracle to our understanding of God's presence in our lives?
The early church on this verse — how the Fathers read it
The early church father Origen comments on this event, noting its miraculous nature and significance in the prophetic tradition.
We must note in addition that when Elijah was about to be taken up in a whirlwind as into heaven, he took his sheepskin and rolled it up and struck the water, and it was divided on this side and that, and both crossed, that is to say,Early Church Fathers on 2 Kings 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 2:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Elijah took his mantle, and wrapped it together,.... Folded it up close together, in a position to smite with it; this is thought to be not his hairy garment, but a shorter robe, that was worn
Read John Gill on 2 Kings 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. Elijah took his mantle , [ 'adartow (H155)].
Read Robert Jamieson on 2 Kings 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 2:8 And Elijah took his mantle, and wrapped [it] together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.Ver. 8. And smote the waters, and they were divided.] Elijah was a great wonder worker: and this is reckoned by some, his seventh, by others his eleventh miracle.
Read John Trapp on 2 Kings 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) His mantle.—The hairy ’addθreth, which characterised him as prophet. Zechariah 13:4, ’addθreth sη‘βr, “mantle of hair;” Syriac and Arabic, “head-dress” (wrongly). Wrapped it together.—Rolled it up. Here only. (Comp. “my substance,” or “mass,” Psalms 139:16; “blue mantles,” Ezekiel 27:24, from the same root.) LXX., εἵλησεν; Vulg., “involvit;” Syriac, “rolled it up.” Smote the waters.—A symbolical action like that of Moses smiting the rock, or stretching out his rod over the sea. (Comp. also the use of Elisha’s staff, 2 Kings 4:29.) In all these cases the outward and visible sign is made the channel of the invisible and spiritual force of faith. They were divided hither and…
Read Charles John Ellicott on 2 Kings 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Took his mantle] τηνμηλωτηναυτου, his sheep-skin, says the Septuagint. The skins of beasts, dressed with the hair on, were formerly worn by prophets and priests as the simple insignia of their office. As the civil authority was often lodged in the hands of such persons, particularly among the Jews, mantles of this kind were used by kings and high civil officers when they bore no sacred character. The custom continues to the present day; a lamb's skin hood or cloak is the badge which certain graduates in our universities wear; and the royal robes of kings and great officers of state are adorned with the skins of the animal called the ermine. They were divided hither and thither]…
Read AdamClarke on 2 Kings 2 →CambridgeThe Cambridge Bible for Schools and Colleges8. And Elijah took his mantle] In 2 Kings 1:8 the mantle was not mentioned, but the word here is the same as in Zechariah 13:4, so that there can be little doubt that the expression ‘hairy man’ above refers to the garment, and not to the head and beard. and wrapt it together] Making thus a sort of roll or rod, and reminding us by his action of Moses, who smote with his rod the waters of the Nile (Exodus 7:17; Exodus 7:20) when they were to be turned into blood.
Read Cambridge on 2 Kings 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThey were divided ... - The attestation to the divine mission of Elijah furnished by this miracle would tend to place him upon a par in the thoughts of men with the two great leaders of the nation named in the marginal references.
Read Albert Barnes on 2 Kings 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. His mantle — The shaggy garment that had been so long his prophetical badge. Wrapped it together — Rolled it up in the form of a twisted cord, or a wonder-working rod. Smote the waters — As if they were an enemy in his way.
Read Daniel Denison Whedon on 2 Kings 2 →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
And Elijah took his cloak, rolled it up, and struck the waters, which parted to the right and to the left, so that the two of them crossed over on dry ground.
Elijah took his mantle, and rolled it up, and struck the waters; and they were divided here and there, so that they both went over on dry ground.
And Elijah took his cloak, rolled it up, and struck the waters, which parted to the right and to the left, so that the two of them crossed over on dry ground.
Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.
Tyndale line
And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
And Elijah took his mantle, and wrapped it together, and smote me waters, and they were divided hither and thither, so that they two went over on dry ground.
And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
Then Eliiah tooke his cloke, and wrapt it together, and smote the waters, and they were deuided hither and thither, and they twaine went ouer on the dry lande.
Strictly literal
And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither; and they two went over on dry ground.
And Elijah taketh his robe, and wrappeth [it] together, and smiteth the waters, and they are halved, hither and thither, and they pass over both of them on dry land.
And Elijah takes his robe, and wraps [it] together, and strikes the waters, and they are halved, here and there, and both of them pass over on dry land.
And Elijah took his mantle, and folded it together, and smote the waters, and they were divided hither and thither, and they went, both of them, over on dry ground.
Elijah took his cloak, rolled it up, and struck the water with it. The river divided on both sides so that the two of them walked over on dry ground.
From the Latin
And Elias took his mantle and folded it together, and struck the waters, and they were divided hither and thither, and they both passed over on dry ground.
Simplified
Elijah took his cloak, rolled it up, and hit the water. It divided to the one side and to the other and both of them crossed over on dry ground.
Then Elijah took off his robe, and, rolling it up, gave the water a blow with it, and the waters were parted, flowing back this way and that, so that they went over on dry land.
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 wording of 2 Kings 2:8. Both accounts convey the same sequence of events, with minor variations in phrasing but no significant differences in meaning.
וַיִּקַּח֩ אֵלִיָּ֨הוּ אֶת־ אַדַּרְתּ֤וֹ וַיִּגְלֹם֙ וַיַּכֶּ֣ה אֶת־ הַמַּ֔יִם וַיֵּחָצ֖וּ הֵ֣נָּה וָהֵ֑נָּה וַיַּעַבְר֥וּ שְׁנֵיהֶ֖ם בֶּחָרָבָֽה׃
12 of the 14 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 2:8
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵלִיָּה (Eliyah) means "Yah(u) is God" and refers primarily to the prophet Elijah, known for his role during the reign of Ahab. The name also applies to a Benjamite, a son of Elam, and a priest from Ezra's time. The entries consistently highlight Elijah's significance, with no notable disagreements among the lexicons.
אֵלִיָּה; אֵלִיָּ֫הוּ n.pr.m. (Yah(u) is God)
Elijah, the great prophet of the reign of Ahab
Benjamite
a priest of Ezra’s time
a son of Elam
base
H452 אֵלִיָּה; אֵלִיָּ֫הוּ (Yah(u) is God) . Elijah, the great prophet of the reign of Ahab
. Benjamite
. a priest of Ezra’s time
. a son of Elam
452 'Eliyah ay-lee-yaw'
or prolonged tEliyahuw {ay-lee-yaw'-hoo}; from 410 and 3050;
God of Jehovah; Elijah, the name of the famous prophet and of
two other Israelites:--Elijah, Eliah.
see HEBREW for 0410
see HEBREW for 03050
אֵלִיָּה (e.liy.yah) — Elijah.
A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.17.1
Also named: Hēlias (Ἡλίας "Elijah" G2243)
§ Elijah or Eliah = "my God is Jehovah" or "Yah(u) is God"
1) the great prophet of the reign of Ahab
2) Benjamite son of Jeroham
3) a son of Elam with foreign wife during exile
4) a son of Harim, and priest, with foreign wife during exile
אֵלִיָּה (e.liy.yah) — Elijah.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.8.27;
son of: Jeroham (H3395H);
brother of: Shamsherai (H8125), Shehariah (H7841), Athaliah (H6271H), Jaareshiah (H3298) and Zichri (H2147J)
§ Elijah or Eliah = "my God is Jehovah" or "Yah(u) is God"
1) the great prophet of the reign of Ahab
2) Benjamite son of Jeroham
3) a son of Elam with foreign wife during exile
N-proper — Noun proper masculineHNpm
e-li'-ja ('eliyahu or (4 times) 'eliyah, "Yah is God"; Septuagint Eleiou, New Testament Eleias or Elias, the King James Version of New Testament Elias):
Contents
I. THE WORKS OF ELIJAH
1. The Judgment of Drought 2. The Ordeal by Prayer 3. At Horeb 4. The Case of Naboth 5. Elijah and Ahaziah 6. Elijah Translated 7. The Letter to Jehoram
II. THE WORK OF ELIJAH
III. CHARACTER OF THE PROPHET
IV. MIRACLES IN THE ELIJAH NARRATIVES
V. ELIJAH IN THE NEW TESTAMENT
VI. LITERATURE
(1) The great prophet of the times of Ahab, king of Israel. Elijah is identified at his first appearance (1Ki 17:1) as "Elijah the Tishbite, who was of the sojourners of Gilead." Thus his native place must have been called Tishbeh. A Tishbeh (Thisbe) in the territory of Naphtali is known from Tobit 1:2; but if (with most modern commentators) the reading of the Septuagint in…
Elijah
Whose God is Jehovah. (1.) “The Tishbite,” the “Elias” of the New Testament, is suddenly introduced to our notice in 1 Kings 17:1 as delivering a message from the Lord to Ahab. There is mention made of a town called Thisbe, south of Kadesh, but it is impossible to say whether this was the place referred to in the name given to the prophet.
Having delivered his message to Ahab, he retired at the command of God to a hiding-place by the brook Cherith, beyond Jordan, where he was fed by ravens. When the brook dried up God sent him to the widow of Zarephath, a city of Zidon, from whose scanty store he was supported for the space of two years. During this period the widow’s son died, and was restored to life by Elijah (1 Kings 17: 2-24).
(my God is Jehovah) has been well entitled "the grandest and the most romantic character that Israel ever produced." "Elijah the Tishbite,... of the inhabitants of Gilead" is literally all that is given us to know of his parentage and locality. Of his appearance as he "stood before" Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. (1 Kings 18:46) But in addition to this he occasionally wore the "mantle" or cape of sheepskin which has supplied us with one of our most familiar figures of speech.…
The prophet, a native of Tishbeh in Gilead, 1Ki 17:1. His parentage and early history are unknown. His bold faithfulness provoked the wrath of Ahab and Jezebel, especially when he threatened several years of drought and famine as a punishment for the sins of Israel, B. C. 908. By the divine direction the prophet took refuge on the bank of the brook Cherith, where he was miraculously fed by ravens. Thence he resorted to Zarephath, in Phoenicia; where one miracle provided him with sustenance and another restored to life the child of his hostess. Returning to King Ahab, he procured the great assembling at mount Carmel, where God "answered by fire," and the prophets of Baal were destroyed. Now too the long and terrible drought was broken, and a plentiful rain descended at the prophet’s prayer. Finding that not even these mighty works of…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אַדֶּ֫רֶת (addereth) refers to a wide garment or cloak, often associated with glory and magnificence. It can denote both a physical item of clothing, such as a mantle or robe, and a metaphorical sense of splendor. The term is feminine and relates to concepts of grandeur, as seen in contexts like the attire of prophets.
אַדֶּ֫רֶת n.f. glory, cloak
glory, magnificence
cloak, mantle (wide garment)
base
H155 אַדֶּ֫רֶת glory, cloak . glory, magnificence
. cloak, mantle (wide garment)
155 'addereth ad-deh'-reth
feminine of 117; something ample (as a large vine, a wide
dress); also the same as 145:--garment, glory, goodly,
mantle, robe.
see HEBREW for 0117
see HEBREW for 0145
אַדֶּ֫רֶת (ad.de.ret) — clothing.
1) glory, cloak
1a) glory, splendour, magnificence (of a vine, shepherds)
1b) mantle, cloak made of fur or fine material
1b1) prophet's garment
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
גָּלַם (galam) is a primitive root meaning to fold or wrap together. The entries consistently describe this action, with a specific reference to 2 Kings 2:8, where it is used in context.
[גָּלַם] vb. wrap up, fold, fold together 2 K 2:8
ref
H1563 גָּלַם
1563 galam gaw-lam'
a primitive root; to fold:--wrap together.
גָּלַם (ga.lam) — to fold.
(Qal) to wrap up, fold, fold together
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
חָצָה (chatsah) means to divide or cut in two. It can refer to halving something or being divided, with usages in both the Qal and Niphal forms. The entries indicate that it can also imply living out half of one's life, though specific verse references are not provided.
חָצָה vb. divide
Qal
divide
shall not halve their days, i.e. enjoy even half of the normal number
Niph. be divided
base
H2673 חָצָה divide
2673 chatsah khaw-tsaw'
a primitive root (compare 2086)); to cut or split in two; to
halve:--divide, X live out half, reach to the midst,
participle
see HEBREW for 02086
חָצָה (cha.tsah) — to divide.
1) to divide, cut in two, cut short, live half (of one's life)
1a) (Qal)
1a1) to divide
1a2) to half, cut in two
1b) (Niphal) to be divided
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
Adv — AdverbHD
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — Noun common both dual construct · suffixHNcbdc/Sp3mp
חָֽרָבָה (charabah) refers to dry ground or land, indicating a desert-like area. It is a feminine form derived from the root word for dryness, חָרַב (charav). The entries consistently emphasize its meaning related to arid or dry terrain.
חָֽרָבָה n.f. dry ground
base
H2724 חָֽרָבָה dry ground
2724 charabah khaw-raw-baw'
feminine of 2720; a desert:--dry (ground, land).
see HEBREW for 02720
חָֽרָבָה (cha.ra.vah) — dry ground.
dry land, dry ground
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa