2 Kings 4:14 — Word Study
WLCוַיֹּ֕אמֶר וּמֶ֖ה לַעֲשׂ֣וֹת לָ֑הּ וַיֹּ֣אמֶר גֵּיחֲזִ֗י אֲבָ֛ל בֵּ֥ן אֵֽין־ לָ֖הּ וְאִישָׁ֥הּ זָקֵֽן׃
BSASo he askedʼâmar▸ Then whatmâh [is to be done, how can we help] should be doneʻâsâh Wellʼăbâl noʼayin sonbên [child, descendant] GehaziGêychăzîy repliedʼâmar▸ and her husbandʼîysh [man, male companion] is oldzâqên■ [aged, advanced in years]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| וּמֶ֖ה | and what? | Conjunction, pronoun |
| לַעֲשׂ֣וֹת | [is] to do | Preposition, verb qal infinitive construct common |
| לָ֑הּ | for her | Preposition, suffix |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| גֵּיחֲזִ֗י | Gehazi | Noun proper masculine |
| אֲבָ֛ל | indeed | Particle |
| בֵּ֥ן | a son | Noun common, masculine singular absolute |
| אֵֽין־ | not | Noun common, masculine singular construct |
| לָ֖הּ | [belongs] to her | Preposition, suffix |
| וְאִישָׁ֥הּ | and husband her | Conjunction, noun common masculine singular construct, suffix |
| זָקֵֽן׃ | he is old | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So he asked, “Then what should be done for her?” “Well, she has no son,” Gehazi replied, “and her husband is old.” |
| KJV | And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. |
| ASV | And he said, What then is to be done for her? And Gehazi answered, Verily she hath no son, and her husband is old. |
| YLT | And he saith, 'And what — to do for her?' and Gehazi saith, 'Verily she hath no son, and her husband [is] aged.' |
| WEB | He said, “What then is to be done for her?” Gehazi answered, “Most certainly she has no son, and her husband is old.” |
| BBE | So he said, What then is to be done for her? And Gehazi made answer, Still there is this, she has no son and her husband is old. |
Where they part company is on the word אֲבָ֛ל — see How Translations Differ.
The sentence consists of a main question followed by a direct response that provides additional context.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגֵּיחֲזִי
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 4:14
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 — Elisha and the Shunammite Womangenerated
2 Kings 4:14 occurs within the story of Elisha's interactions with a wealthy woman from Shunem who has shown him hospitality. Elisha desires to repay her kindness, prompting Gehazi to inquire about her needs. This leads to the revelation of her childlessness, which is significant in the cultural context of the time, as having children was seen as a blessing and a sign of favor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 15:2–3 | But Abram replied, “O Lord GOD, what can You give me, since I remain childless, and the heir of my house is Eliezer of Damascus?” |
| 2 | Genesis 17:17 | Abraham fell facedown. Then he laughed and said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah give birth at the age of ninety?” |
| 3 | Genesis 18:10–14 | Then the LORD said, “I will surely return to you at this time next year, and your wife Sarah will have a son!” Now Sarah was behind him, listening at the entrance to the tent. |
| 4 | Genesis 25:21 | Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived. |
| 5 | Genesis 30:1 | When Rachel saw that she was not bearing any children for Jacob, she envied her sister. “Give me children, or I will die!” she said to Jacob. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֲבָ֛ל, 'a.Valgenerated
The word אֲבָ֛ל ('aval) is an adverb meaning 'indeed' or 'truly', often used to emphasize a statement or introduce a contrasting idea. It indicates certainty and is used in various contexts to affirm the truth of what is being said.
In this verse, Gehazi uses אֲבָ֛ל to assert the truth of the woman's situation, emphasizing that she indeed has no son. This word serves to highlight the gravity of her condition, contrasting with any assumptions about her prosperity.
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 verb is וַיֹּ֕אמֶר, and he said, which governs the entire sentence. It introduces two clauses: the first is a question about what can be done for the woman, and the second is Gehazi's response regarding her lack of a son and her husband's age.
The structure emphasizes the inquiry followed by a factual statement, reflecting the flow of conversation and the urgency of the situation.
Septuagint Backgroundgenerated
The Septuagint uses εἶπεν for וַיֹּ֕אמֶר, which means 'he said.' This choice aligns closely with the Hebrew meaning, maintaining the conversational tone.
For אֲבָ֛ל, the Septuagint translates it as ἀλλὰ, meaning 'but,' which introduces a contrast, similar to the Hebrew use but with a slightly different nuance.
In plain words — the whole versegenerated
2 Kings 4:14 describes an interaction where Elisha, through Gehazi, asks what can be done for a woman who has shown him kindness. Gehazi responds that she has no son and her husband is old, highlighting her need for a child.
Frequently Asked Questionsgenerated
Gehazi is indicating that the woman is childless, which is significant in the cultural context, as having a son was seen as a blessing.
It emphasizes the woman's situation, as her husband being old suggests that the likelihood of having children is diminished.
The word 'indeed' emphasizes the truth of Gehazi's statement, confirming the woman's lack of a son.
This verse shows Elisha's concern for the needs of others and sets the stage for the miraculous promise of a son to the woman.
Reflection Questionsgenerated
- What does this passage teach us about the importance of recognizing the needs of others?
- How can we respond to the needs of those around us, as Elisha did?
- In what ways do we see God's provision in our own lives, similar to the promise made to the Shunammite woman?
- How does understanding the cultural significance of having children enhance our reading of this passage?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said,.... That is, Elisha to Gehazi, when he returned to him, and told him what the Shunammite said: what then is to be done for her?
Read John Gill on 2 Kings 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat then is to be done for her? hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, whilst Gehazi went more freely about the house, as his occasions led him.
Read Matthew Poole on 2 Kings 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 4:14 And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.Ver. 14. What then is to be done for her?] So great a prophet disdaineth not to consult and advise with his servant; and all his care is how to express his thankfulness to his hostess.
Read John Trapp on 2 Kings 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) And he said—i.e., when Gehazi had reported the woman’s reply. She hath no child.—Which was at once a misfortune and a reproach. (Comp. Genesis 30:23; 1 Samuel 1:6-7; Luke 1:25; Deuteronomy 7:13-14; Psalms 128:3-4.)
Read Charles John Ellicott on 2 Kings 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. What then is to be done for her?] It seems that the woman retired as soon as she had delivered the answer mentioned in the preceding verse.
Read AdamClarke on 2 Kings 4 →CambridgeThe Cambridge Bible for Schools and Colleges14. And he said] Clearly, to Gehazi. This the LXX. adds. Verily she hath no child] R.V. son. The R.V. is correct, though it seems from the whole narrative that the woman was childless. Of the great grief felt from want of children we learn in the history of Hannah (1 Samuel 1:10-11). Gehazi had probably learnt that this was a sorrow in the family at Shunem.
Read Cambridge on 2 Kings 4 →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
So he asked, “Then what should be done for her?” “Well, she has no son,” Gehazi replied, “and her husband is old.”
He said, “What then is to be done for her?” Gehazi answered, “Most certainly she has no son, and her husband is old.”
So he asked, “Then what should be done for her?” “Well, she has no son,” Gehazi replied, “and her husband is old.”
So he asked Gehazi, “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.”
Tyndale line
And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.
And he said, What then is to be done for her? And Gehazi answered, Verily she hath no son, and her husband is old.
And he said, What then is to be done for her? And Gehazi answered, Verily she hath no son, and her husband is old.
And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.
Againe he sayde, What is then to be done for her? Then Gehazi answered, In deede she hath no sonne, and her husband is olde.
Strictly literal
And he said, What then is to be done for her? And Gehazi said, Verily, she has no son, and her husband is old.
And he saith, 'And what — to do for her?' and Gehazi saith, 'Verily she hath no son, and her husband [is] aged.'
And he says, “And what can [I] do for her?” And Gehazi says, “Truly she has no son, and her husband [is] aged.”
And he said, What then is to be done for her? And Gechazi said, Verily, she hath no son, and her husband is old.
So Elisha said, “What can we do for her, then?” Gehazi answered, “Indeed, she has no son, and her husband is old.”
From the Latin
And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.
Simplified
After she had left, Elisha asked, “What can we do for her?” “She doesn't have a son, and her husband is old,” Gehazi replied.
So he said, What then is to be done for her? And Gehazi made answer, Still there is this, she has no son and her husband is old.
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 wording, with 11 of the 12 words matched. The Septuagint reflects the Hebrew meaning but presents the words in its own order.
וַיֹּ֕אמֶר וּמֶ֖ה לַעֲשׂ֣וֹת לָ֑הּ וַיֹּ֣אמֶר גֵּיחֲזִ֗י אֲבָ֛ל בֵּ֥ן אֵֽין־ לָ֖הּ וְאִישָׁ֥הּ זָקֵֽן׃
11 of the 12 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 4:14
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
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
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
גֵּיחֲזִי (Geychaziy) refers to Gehazi, the servant of Elisha, and is thought to mean 'valley of vision.' The entries indicate that it is derived from two other Hebrew words, though they do not provide specific meanings. Gehazi is first mentioned in 2 Kings 4:12.
גֵּיחֲזִי, גֵּחַזִי n.pr.m. (valley of vision?) servant of Elisha
base
H1522 גֵּיחֲזִי, גֵּחַזִי, גֵּחֲזִי
1522 Geychaziy gay-khah-zee'
or Gechaziy {gay-khah-zee'}; apparently from 1516 and 2372;
valley of a visionary; Gechazi, the servant of
Elisha:--Gehazi.
see HEBREW for 01516
see HEBREW for 02372
גֵּיחֲזִי (ge.cha.zi) — Gehazi.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.4.12
§ Gehazi = "valley of vision"
the servant of Elisha
N-proper — Noun proper masculineHNpm
ge-ha'-zi (gechazi, except in 2Ki 4:31; 5:25; 8:4,5, where it is gechazi, perhaps "valley of vision"): The confidential servant of Elisha. Various words are used to denote his relation to his master. He is generally called Elisha's "boy" (na`ar), servant or personal attendant; he calls himself (5:25) his master's servant or slave (`ebhedh), and if the reference be to him in 4:43 the Revised Version, margin, he receives the designation "minister" (meshareth), or chief servant of Elisha.
1. His Ready Service:
Mention is made of him on three different occasions. He is first brought under notice in the story of the wealthy Shunammite (2Ki 4:8-37) who provided in her house special accommodation for Elisha, which suited his simple tastes, and of which he availed himself as often as he…
Gehazi
Valley of vision, Elisha’s trusted servant (2 Kings 4:31; 5:25; 8:4, 5). He appears in connection with the history of the Shunammite (2 Kings 4:14, 31) and of Naaman the Syrian. On this latter occasion he was guilty of duplicity and dishonesty of conduct, causing Elisha to denounce his crime with righteous sternness, and pass on him the terrible doom that the leprosy of Naaman would cleave to him and his for ever (5:20-27).
He afterwards appeared before king Joram, to whom he recounted the great deeds of his master (2 Kings 8:1-6).
(valley of vision), the servant or boy of Elisha. He was sent as the prophet’s messenger on two occasions to the good Shunammite, (2 Kings 4:1) ... (B.C. 889-887); obtained fraudulently money and garments from Naaman, was miraculously smitten with incurable leprosy, and was dismissed from the prophet’s service. (2 Kings 5:1) ... Later in the history he is mentioned as being engaged in relating to King Joram all the great things which Elisha had done. (2 Kings 8:4,5)
A confidential attendant of Elisha. He appears in the story of the Shunammite woman, 2Ki 4:14-37, and in that of Naaman the Syrian, form whom he fraudulently obtained a portion of the present his master had refused. His covetousness and falsehoods were punished by a perpetual leprosy, 2Ki 5:20-27, B. C. 894. We afterwards find him recounting to king Jehoram the wonderful deeds of Elisha, at the moment when the providence of god brought the woman of Shunem before the king, to claim the restoration of her lands, 2Ki 8:1-6.
אֲבָל (abal) is an adverb that conveys a sense of truth or contradiction. In older Hebrew, it means 'verily' or 'of a truth,' while in later usage, it serves as an adversative, meaning 'but' or 'however.' The word is linked to the idea of negation, suggesting a contrast or a contrary statement.
אֲבָל adv.
in older Heb. with an assertive force, verily, of a truth
in late Heb. as a decided adversative, howbeit, but
base
H61 אֲבָל . in older Heb. with an assertive force, verily, of a truth
. in late Heb. as a decided adversative, howbeit, but
61 'abal ab-awl'
apparently from 56 through the idea of negation; nay, i.e.
truly or yet:--but, indeed, nevertheless, verily.
see HEBREW for 056
אֲבָל (a.val) — truly.
1) truly, verily, surely
2) but, however, howbeit
3) contrariwise, nay rather (neg.)
Adv — ParticleHTj
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
זָקֵן (zaqen) is a Hebrew verb meaning to be or become old. It has a basic meaning of aging, with forms indicating both the process of growing old and the state of being old. The entries highlight its use in different grammatical aspects, such as Qal and Hiphil, but do not provide specific verse references.
זָקֵן vb. be or become old
Qal be (or become) old
Hiph. shew age, grow old
base
H2204 זָקֵן be or become old
2204 zaqen zaw-kane'
a primitive root; to be old:--aged man, be (wax) old (man).
זָקֵן (za.qen) — be old.
1) to be old, become old
1a) (Qal) to be old, become old
1b) (Hiphil) to grow old, show age
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
old.
See AGE, OLD.