2 Kings 3:12 — Word Study
WLCוַיֹּ֙אמֶר֙ יְה֣וֹשָׁפָ֔ט יֵ֥שׁ אוֹת֖וֹ דְּבַר־ יְהוָ֑ה וַיֵּרְד֣וּ אֵלָ֗יו מֶ֧לֶךְ יִשְׂרָאֵ֛ל וִיהוֹשָׁפָ֖ט וּמֶ֥לֶךְ אֱדֽוֹם׃
BSAJehoshaphatYᵉhôwshâphâṭ [the Lord has judged, a king of Judah] affirmedʼâmar▸ The worddâbâr [divine message, declaration] of the LORDYᵉhôvâh [Yehovah, the covenant God] isyêsh with himʼêth [as his prophet, spokesperson] So the kingmelek [ruler, monarch] of IsraelYisrâʼêl [the chosen people, Jacob's descendants] and JehoshaphatYᵉhôwshâphâṭ and the kingmelek [ruler, sovereign] of EdomʼĔdôm [a neighboring nation, Esau's descendants] went downyârad▸ [descended, journeyed] to himʼêl
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְה֣וֹשָׁפָ֔ט | Jehoshaphat | Noun proper masculine |
| יֵ֥שׁ | there | Part |
| אוֹת֖וֹ | the object marker him | Particle, suffix |
| דְּבַר־ | [is] [the] word of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַיֵּרְד֣וּ | and they went down | Verb, Qal, sequential imperfect third person masculine plural |
| אֵלָ֗יו | to him | Preposition, suffix |
| מֶ֧לֶךְ | [the] king of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֛ל | Israel | Noun proper |
| וִיהוֹשָׁפָ֖ט | and Jehoshaphat | Conjunction, noun proper masculine |
| וּמֶ֥לֶךְ | and [the] king of | Conjunction, noun common masculine singular construct |
| אֱדֽוֹם׃ | Edom | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jehoshaphat affirmed, “The word of the LORD is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him. |
| KJV | And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. |
| ASV | And Jehoshaphat said, The word of Jehovah is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. |
| YLT | And Jehoshaphat saith, 'The word of Jehovah is with him;' and go down unto him do the king of Israel, and Jehoshaphat, and the king of Edom. |
| WEB | Jehoshaphat said, “Yahweh’s word is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him. |
| BBE | And Jehoshaphat said, The word of the Lord is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. |
Where they part company is יֵשׁ — see How Translations Differ.
The sentence is structured with a main clause followed by direct speech and an action phrase, indicating a clear flow of thought.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוֹשָׁפָט
verbאָמַר
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 3:12
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 Consultation of Kingsgenerated
2 Kings 3:12 occurs in a narrative where Jehoshaphat, the king of Judah, is inquiring about a prophet of the LORD amidst a military alliance with the king of Israel and the king of Edom. This verse highlights the importance of divine guidance in decision-making, particularly in times of crisis, as the three kings seek the counsel of Elisha, who is recognized as a prophet of the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 2:14–15 | 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. |
| 2 | 1 Samuel 3:19–21 | And Samuel grew, and the LORD was with him, and He let none of Samuel’s words fall to the ground. |
| 3 | 2 Kings 2:25 | And Elisha went on to Mount Carmel, and from there he returned to Samaria. |
| 4 | 2 Kings 5:8–9 | Now when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king: “Why have you torn your clothes? Please let the man come to me, and he will know that there is a prophet in Israel.” |
| 5 | Isaiah 49:23 | Kings will be your foster fathers, and their queens your nursing mothers. They will bow to you facedown and lick the dust at your feet. Then you will know that I am the LORD; those who hope in Me will never be put to shame.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — דְּבַר, de.var-generated
The Hebrew word דְּבַר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs.
In this verse, it specifically refers to the divine message from the LORD, indicating that Elisha is a spokesperson for God. The use of this term underscores the authority and significance of the prophetic word in guiding the actions of the kings.
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 clause is governed by the verb וַיֹּ֙אמֶר֙, and he said, with a noun phrase as the subject: יְהוֹשָׁפָ֔ט, Jehoshaphat. The structure indicates a straightforward declaration followed by a prepositional phrase that identifies the object of the declaration.
The sentence flows logically, presenting Jehoshaphat's affirmation about the divine message and concluding with the action of the kings going down to Elisha.
Septuagint Backgroundgenerated
The Septuagint translates דְּבַר as ῥῆμα, which also means 'word' or 'saying.' This choice reflects a direct correspondence in meaning, emphasizing the significance of the divine message.
The use of ῥῆμα in the LXX aligns with the Hebrew understanding of God's communication through the prophet, highlighting the continuity of prophetic authority across the texts.
In plain words — the whole versegenerated
2 Kings 3:12 shows Jehoshaphat affirming that the word of the LORD is with Elisha, leading the kings of Israel, Judah, and Edom to seek his guidance. This highlights the importance of divine counsel in their decision-making.
Frequently Asked Questionsgenerated
Jehoshaphat is affirming that Elisha, as a prophet, carries the divine message from the LORD, indicating that he speaks on behalf of God.
Seeking the counsel of a prophet like Elisha demonstrates the importance of divine guidance in leadership, especially during critical moments.
Jehoshaphat acts as a mediator who recognizes the need for God's guidance and encourages the other kings to consult the prophet Elisha.
This verse illustrates the reliance of Israel's leaders on prophetic voices, emphasizing the significance of God's word in their governance and decision-making.
Reflection Questionsgenerated
- In what ways do I seek divine guidance in my own decisions?
- How can I recognize and affirm the voices of those who speak God's word in my life?
- What does it mean to me that the word of the LORD was with Elisha?
- How can I apply the lessons from Jehoshaphat's actions in my own leadership roles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jehoshaphat said, the word of the Lord is with him,.... To give them an answer, which he concluded from his being a servant and disciple of Elijah, whom he succeeded in his office, and of whom he
Read John Gill on 2 Kings 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. Jehoshaphat said, The word of the Lord is with him.
Read Robert Jamieson on 2 Kings 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe word of the Lord is with him; we may inquire the mind of God by him, for he is a true prophet; which Jehoshaphat might easily understand, because being a good man, and a great favourer of the Lord’ s prophets, he would diligently inquire, and many persons would be ready to inform him, of all things of that nature, and, amongst others, of Elijah’ s calling of Elisha by casting his prophetical mantle over him, , and of Elijah’ s translation and Elisha’ s substitution in his place, and of the proof of it, ,14. Down to him; to his tent; which was either in the camp, or not far from it; for he went along with the army by the impulse of God’ s Spirit for this very occasion. They did not send…
Read Matthew Poole on 2 Kings 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 3:12 And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.Ver. 12. So the king of Israel.] By Jehoshaphat’ s persuasion likely, and the present necessity. Either zeal or need will make a prophet honoured. These three kings sent not for Elisha, but went unto him.
Read John Trapp on 2 Kings 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) The king of Israel and Jehoshaphat.—All the versions except the Targum add, “the king of Judah.” Jehoshaphat said what follows either on the ground of Elijah’s reputation, or because the news of Elisha’s succession had already reached Judah. The proper names, Shaphat and Jehoshaphat, are identical (He judgeth, i.e., Jah judgeth). (Comp. Ahaz and Jehoahaz.) Went down to him.—From the royal tents, which were probably pitched on an eminence, so as to overlook the camp. The three kings go to consult the prophet as persons of ordinary station might do. This shows the estimation in which he was held. Keil says they were humbled by misfortune.
Read Charles John Ellicott on 2 Kings 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The word of the Lord is with him.] He has the gift of prophecy.
Read AdamClarke on 2 Kings 3 →
CambridgeThe Cambridge Bible for Schools and Colleges12. is with him] This expression seems to imply a more than ordinary participation of the divine Spirit. The more usual phrase is ‘The word of the Lord came to’ (cf. Genesis 15:1; 1 Samuel 15:10 &c.). And even the ‘sons of the prophets’ recognized that Elijah and after him Elisha were preeminently endowed with gifts from God. went down to him] Such a man was not to be lightly summoned, and at such a crisis all reverence would be shewn to one on whose words it seemed that the chance of relief greatly depended. It may be that the phrase ‘go down’ is used here also because the tents of the kings would stand above the host. Josephus tells us that the tent of Elisha was outside the camp, which…
Read Cambridge on 2 Kings 3 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Went down to him — They do not presume to summon Elisha into their presence, but, humbled in spirit, all three of the kings go down to him, thereby showing their respect and reverence for him,
Read Daniel Denison Whedon on 2 Kings 3 →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
Jehoshaphat affirmed, “The word of the LORD is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Jehoshaphat said, “Yahweh’s word is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Jehoshaphat affirmed, “The word of the LORD is with him.” So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Jehoshaphat said, “The Lord speaks through him.” So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.
Tyndale line
And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
And Jehoshaphat said, The word of Jehovah is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Then Iehoshaphat saide, The worde of the Lord is with him. Therefore the King of Israel, and Iehoshaphat, and the King of Edom went downe to him.
Strictly literal
And Jehoshaphat said, The word of Jehovah is with him. And the king of Israel and Jehoshaphat and the king of Edom went down to him.
And Jehoshaphat saith, 'The word of Jehovah is with him;' and go down unto him do the king of Israel, and Jehoshaphat, and the king of Edom.
And Jehoshaphat says, “The word of YHWH is with him”; and the king of Israel goes down to him, and Jehoshaphat, and the king of Edom.
And Jehoshaphat said, The word of the Lord is with him. And there went down to him the king of Israel and Jehoshaphat and the king of Edom.
Jehoshaphat said, “The word of Yahweh is with him.” So the king of Israel, Jehoshaphat, and the king of Edom went down to him.
From the Latin
And Josaphat said: The word of the Lord is with him. And the king of Israel, and Josaphat king of Juda, and the king of Edom went down to him.
Simplified
Jehoshaphat agreed, “The Lord communicates by him.” So the king of Israel, Jehoshaphat, and the king of Edom went to see him.
And Jehoshaphat said, The word of the Lord is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for 2 Kings 3:12, with all 13 words matched in the Septuagint, indicating a strong textual consistency between these witnesses.
וַיֹּ֙אמֶר֙ יְה֣וֹשָׁפָ֔ט יֵ֥שׁ אוֹת֖וֹ דְּבַר־ יְהוָ֑ה וַיֵּרְד֣וּ אֵלָ֗יו מֶ֧לֶךְ יִשְׂרָאֵ֛ל וִיהוֹשָׁפָ֖ט וּמֶ֥לֶךְ אֱדֽוֹם׃
13 of the 13 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 3:12
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word יְהוֹשָׁפָט (*Yhowshaphat*) means 'Jehovah has judged.' It refers to several individuals, including a king of Judah, a chronicler, and a priest during the time of David, as well as a valley near Jerusalem associated with ultimate judgment. The entries note that Jehoshaphat was a significant king known for his piety and prosperity.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3092 יְהוֹשָׁפָט, יוֹשָׁפָט
3092 Yhowshaphat yeh-ho-shaw-fawt'
from 3068 and 8199; Jehovah-judged; Jehoshaphat, the name of
six Israelites; also of a valley near Jerusalem:--Jehoshaphat.
Compare 3146.
see HEBREW for 03068
see HEBREW for 08199
see HEBREW for 03146
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.16;
son of: Ahilud (H0286);
brother of: Baana (H1195)
§ Jehoshaphat = "Jehovah has judged"
1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah
2) son of Nimshi and father of king Jehu of the northern kingdom of Israel
3) son of Ahilud and chronicler under David and Solomon
4) son of Paruah and one of the 12 commissary officers under Solomon
5) a priest and trumpeter in the time of David
6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.17;
N-proper — Noun proper masculineHNpm
Jehoshaphat
Jehovah-judged. (1.) One of David’s body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, “recorder” or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.
(4.) Solomon’s purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his…
(whom Jehovah judges.) King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and…
A pious king of Judah, the son and successor of Asa. He began to reign at the age of thirty-five, about the year 914 B. C., and reigned twenty-five years. His history is found in 1Ki 15:24 22:1-53 2Ch 17:1-20:37. He was distinguished by his zeal for true religion, and his firm trust in God. He thoroughly cleansed the land from idolatry, restored the divine ordinances, and provided for the religious instruction of the people. His government was highly prospered at home and abroad. The great error of his life was an entangling alliance with the wicked Ahab, whose infamous daughter Athaliah early began to afflict the kingdom of Judah, of which she was afterwards the queen. Jehoshaphat was beguiled by Ahab into an unsuccessful war with the Syrians, but soon resumed his labors in…
the Lord is judge
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsa
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)
DirObjM | Suff — Particle · suffixHTo/Sp3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms
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.
The Hebrew word יְהוֹשָׁפָט (*Yhowshaphat*) means 'Jehovah has judged.' It refers to several individuals, including a king of Judah, a chronicler, and a priest during the time of David, as well as a valley near Jerusalem associated with ultimate judgment. The entries note that Jehoshaphat was a significant king known for his piety and prosperity.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3092 יְהוֹשָׁפָט, יוֹשָׁפָט
3092 Yhowshaphat yeh-ho-shaw-fawt'
from 3068 and 8199; Jehovah-judged; Jehoshaphat, the name of
six Israelites; also of a valley near Jerusalem:--Jehoshaphat.
Compare 3146.
see HEBREW for 03068
see HEBREW for 08199
see HEBREW for 03146
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.16;
son of: Ahilud (H0286);
brother of: Baana (H1195)
§ Jehoshaphat = "Jehovah has judged"
1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah
2) son of Nimshi and father of king Jehu of the northern kingdom of Israel
3) son of Ahilud and chronicler under David and Solomon
4) son of Paruah and one of the 12 commissary officers under Solomon
5) a priest and trumpeter in the time of David
6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.17;
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Jehoshaphat
Jehovah-judged. (1.) One of David’s body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, “recorder” or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.
(4.) Solomon’s purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his…
(whom Jehovah judges.) King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and…
A pious king of Judah, the son and successor of Asa. He began to reign at the age of thirty-five, about the year 914 B. C., and reigned twenty-five years. His history is found in 1Ki 15:24 22:1-53 2Ch 17:1-20:37. He was distinguished by his zeal for true religion, and his firm trust in God. He thoroughly cleansed the land from idolatry, restored the divine ordinances, and provided for the religious instruction of the people. His government was highly prospered at home and abroad. The great error of his life was an entangling alliance with the wicked Ahab, whose infamous daughter Athaliah early began to afflict the kingdom of Judah, of which she was afterwards the queen. Jehoshaphat was beguiled by Ahab into an unsuccessful war with the Syrians, but soon resumed his labors in…
the Lord is judge
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
