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2 Kings 4:25 — Word Study

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WLCוַתֵּ֗לֶךְ וַתָּב֛וֹא אֶל־ אִ֥ישׁ הָאֱלֹהִ֖ים אֶל־ הַ֣ר הַכַּרְמֶ֑ל וַ֠יְהִי כִּרְא֨וֹת אִישׁ־ הָאֱלֹהִ֤ים אֹתָהּ֙ מִנֶּ֔גֶד וַיֹּ֙אמֶר֙ אֶל־ גֵּיחֲזִ֣י נַעֲר֔וֹ הִנֵּ֖ה הַשּׁוּנַמִּ֥ית הַלָּֽז׃

BSAand wentbôwʼ toʼêl the manʼîysh [a male person, an individual] of Godʼĕlôhîym [Elohim, the supreme God] atʼêl Mounthar [a hill] CarmelKarmel [a fruitful and plentiful field] When the manʼîysh of Godʼĕlôhîym sawrâʼâh herʼêth at a distanceneged [from afar, over against him] he saidʼâmar toʼêl his servantnaʻar [young man, attendant] GehaziGêychăzîy [valley of vision] Lookhinnêh [behold, see] there ishallâz the Shunammite womanShûwnammîyth [a woman from Shunem, a place in Issachar, the Shunammites, a female from the city of Shunem]

Word
Listen & take away2 Kings 4
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 25 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ha.Laz) — no per-word recordings of the Hebrew exist to link to.
Take it away
2 Kings 4:25quick helps
In a sentenceA woman journeys to the man of God, and he recognizes her from afar.
Who is speakingThe man of God, addressing his servant Gehazi.
Where we areThe narrative unfolds at Mount Carmel, a significant location in Israel.
The hard wordהָאֱלֹהִ֖ים
Take awayThe Shunammite woman is recognized and acknowledged by the man of God.
7 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause subjectהַ verbהלך The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 4:25

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 Journey to the Man of Godgenerated

24Then she saddled the donkey and told her servant, “Drive onward; do not slow the pace for me unless I tell you.”
25So she set out and went to the man of God at Mount Carmel. When the man of God saw her at a distance, he said to his servant Gehazi, “Look, there is the Shunammite woman.
26Please run out now to meet her and ask, ‘Are you all right? Is your husband all right? Is your child all right?’” And she answered, “Everything is all right.”
27When she reached the man of God at the mountain, she clung to his feet. Gehazi came over to push her away, but the man of God said, “Leave her alone, for her soul is in deep distress, and the LORD has hidden it from me and has not told me.”

2 Kings 4:25 describes the Shunammite woman setting out to find the man of God at Mount Carmel. This journey reflects her determination and faith as she seeks help in a time of distress. The context reveals her urgent need, as she has just faced a personal crisis, and she is willing to travel to seek divine assistance. The narrative emphasizes her active role in seeking God’s intervention through the prophet Elisha, showcasing her faith and resilience.


Cross References

ReferenceText (BSB)
12 Kings 2:25And Elisha went on to Mount Carmel, and from there he returned to Samaria.
21 Kings 18:19–42Now summon all Israel to meet me on Mount Carmel, along with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah who eat at Jezebel’s table.”
3Isaiah 35:2It will bloom profusely and rejoice with joy and singing. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon. They will see the glory of the LORD, the splendor of our God.

The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to


The Key Word וַתֵּ֗לֶךְ, va.Te.lekhgenerated

The verb הָלַךְ (halak) means 'to go' or 'to walk,' and it encompasses a wide range of literal and figurative uses. In this verse, it indicates the physical act of setting out on a journey, reflecting both her determination and the urgency of her situation.

The parsing as a sequential imperfect third person feminine singular indicates that the action is ongoing and emphasizes her active role in the narrative. This verb is foundational in biblical storytelling, often used to depict movement towards a goal or destination.


How Translations Differ — measured against the Berean Standard Biblegenerated

In the Berean Standard Bible, the verse uses set out and went, which aligns with the KJV and ASV.


Sentence Structuregenerated

The main verb וַתֵּ֗לֶךְ governs the sentence, indicating the woman's action of going. It is followed by a sequence of phrases that describe her destination and the subsequent recognition by the man of God.

The structure reflects a straightforward narrative style, with actions and responses clearly delineated, allowing for easy understanding of the sequence of events.


Septuagint Backgroundgenerated

The Septuagint translates וַתֵּ֗לֶךְ as πορεύσῃ, which means 'to journey' or 'to travel.' This choice emphasizes the act of moving towards a significant destination.

This translation captures the essence of the original Hebrew while adapting it to the Greek audience's understanding of the journey's importance.


In plain words — the whole versegenerated

2 Kings 4:25 tells us about a woman from Shunem who sets out to find the man of God at Mount Carmel. When he sees her from a distance, he recognizes her and speaks to his servant Gehazi, pointing her out. This moment highlights her faith and the man of God's awareness of those around him.


Frequently Asked Questionsgenerated

What does it mean that she went to the man of God?

It signifies her faith and determination to seek help from the prophet Elisha during a time of personal crisis.

Why is Mount Carmel significant?

Mount Carmel is a notable location in Israel, often associated with prophetic activity and divine encounters.

What does the recognition by the man of God indicate?

It shows his spiritual insight and awareness, highlighting the connection between the prophet and those who seek his help.

What role does Gehazi play in this narrative?

Gehazi acts as the servant of Elisha, illustrating the relationship between the prophet and his attendant, and serves as a witness to the unfolding events.


Reflection Questionsgenerated

  1. What does this woman's journey teach us about seeking help in times of distress?
  2. How can we recognize the needs of those around us, as the man of God did?
  3. In what ways can we demonstrate faith in our own journeys?
  4. What significance does the location of Mount Carmel hold in our understanding of God's provision?

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on 2 Kings 4:25 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

So she went and came unto the man of God at Mount Carmel,.... Where Elijah used to be, and where, perhaps, was a school of the prophets; this, according to Bunting (x), was sixteen miles from Shunem:

Read John Gill on 2 Kings 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite: No JFB commentary on this verse.

Read Robert Jamieson on 2 Kings 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

2 Kings 4:25 So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, [yonder is] that Shunammite:Ver. 25. Behold, yonder is that Shunammite.] That good Shunammite, which "showeth out of a good conversation her works with meekness of wisdom." Sir Thomas Moore was out when he said, Men commit faults often, women only twice, that they neither speak well nor do well.

Read John Trapp on 2 Kings 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(25) To mount Carmel.—Elisha, then, must have dwelt there at least occasionally. (Comp. 2 Kings 4:9.) Carmel probably served as a fixed centre of prophetic teaching for the north, as Gilgal, Beth-el, and Jericho for the south. (Comp. also Elisha’s sacrifice there, 1 Kings 18:31 seq.) Afar off.—The same word (minnèged) as to view (chap 2 Kings 2:7; 2 Kings 2:15). Shunammite.—Syriac, Shulamite.

Read Charles John Ellicott on 2 Kings 4 →
CambridgeThe Cambridge Bible for Schools and Colleges

25. to mount Carmel] The distance would occupy five or six hours riding. (Bunsen, Bibelwerk.) The LXX. inserts at the beginning of this verse a further direction to the servant. ‘Come, set forth and go to the man of God to Mount Carmel’. This is a result of reading the Hebrew words twice over. Probably from previous visits both the Shunammite and her servant were familiar with the road; for the whole narrative gives the impression that on Carmel there was a centre of prophetic teaching and religious worship, and that the family from Shunem were among the frequenters thereof. Elisha discerns her coming in the distance and is able to say to Gehazi who she is some time before she arrives. that…

Read Cambridge on 2 Kings 4 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The distance was about sixteen or seventeen miles.

Read Albert Barnes on 2 Kings 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

25. She went, and came… to Mount Carmel — Some ten or twelve miles from Shunem, a distance which she doubtless travelled in a few hours.

Read Daniel Denison Whedon 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

BSBBerean Standard Bible2020

So she set out and went to the man of God at Mount Carmel. When the man of God saw her at a distance, he said to his servant Gehazi, “Look, there is the Shunammite woman.

WEBWorld English Bible2000

So she went, and came to the man of God to Mount Carmel. When the man of God saw her afar off, he said to Gehazi his servant, “Behold, there is the Shunammite.

MSBMajority Standard Bible2022

So she set out and went to the man of God at Mount Carmel. When the man of God saw her at a distance, he said to his servant Gehazi, “Look, there is the Shunammite woman.

NETBNew English Translation2006

So she went to visit the prophet at Mount Carmel. When he saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman.

Tyndale line

KJVKing James Version1611

So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite:

ASVAmerican Standard Version1901

So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is the Shunammite:

RVARevised Version, American1894

So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is the Shunammite:

NWBWebster's Bible1833

So she went and came to the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunamite:

GNVGeneva Bible1599

So she went, and came vnto the man of God to mount Carmel. And when the man of God sawe her ouer against him, he sayd to Gehazi his seruant, Beholde, the Shunammite.

Strictly literal

DBYDarby Translation1890

And she went and came to the man of God, to mount Carmel. And it came to pass when the man of God saw her afar off, that he said to Gehazi his servant, Behold, there is the Shunammite:

YLTYoung's Literal Translation1862

And she goeth, and cometh in unto the man of God, unto the hill of Carmel, and it cometh to pass, at the man of God's seeing her from over-against, that he saith unto Gehazi his young man, 'Lo, this Shunammite;

LSVLiteral Standard Version2020

And she goes, and comes to the man of God, to the hill of Carmel, and it comes to pass, at the man of God’s seeing her from within view, that he says to his young man Gehazi, “Behold, this Shunammite;

ILTInterlinear Literal Translation2000

So she went and came unto the man of God to mount Carmel; and it came to pass, when the man of God saw her afar off, that he said to Gechazi his servant, Behold, yonder that Shunammite.

ULBUnlocked Literal Bible2017

So she went and came to the man of God at Mount Carmel. So when the man of God saw her in the distance, he said to Gehazi his servant, “Look, here comes the Shunammite woman.

From the Latin

DRADouay-Rheims (Challoner)1899

So she went forward, and came to the man of God to mount Carmel: and when the mall of God saw her coming towards, he said to Giezi his servant: Behold that Sunamitess.

Simplified

FBVFree Bible Version2020

So she set off, and went to the man of God who was at Mount Carmel. When he saw her way in the distance, the man of God told his servant Gehazi, “Look! There's the Shunammite woman!

BBEBible in Basic English1949

So she went, and came to Mount Carmel, to the man of God. And when the man of God saw her coming in his direction, he said to Gehazi, his servant, See, there is the Shunammite;

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.

וַandclauseverbתֵּ֗לֶךְshe.wentוַandclauseverbתָּב֛וֹאshe.cameprepositional phrase · prepositionalאֶלtonoun phraseאִ֥ישׁthe.mannoun phraseהָof.(the)אֱלֹהִ֖יםGodprepositional phrase · prepositionalאֶלtonoun phraseהַ֣רthe.mountainnoun phraseהַof.(the)כַּרְמֶ֑לCarmelוַ֠andclauseverbיְהִיit.wasprepositional phrase · prepositionalכִּjustclauseverbרְא֨וֹתas.sawnoun phrase · subjectאִישׁthe.mannoun phraseהָof.(the)אֱלֹהִ֤יםGodnoun phrase · objectאֹתָהּ֙herprepositional phrase · prepositionalמִfromנֶּ֔גֶדbeforeוַandclauseverbיֹּ֨אמֶר֙he.saidprepositional phrase · prepositionalאֶלtonoun phraseגֵּיחֲזִ֣יGehazinoun phraseנַעֲר֔servantוֹhisclauseclauseהִנֵּ֖הthere!clausenoun phrase · predicateהַ[is].theשּׁוּנַמִּ֥יתShunammite.[woman]subjectהַלָּֽזthis

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 show significant agreement in this verse, with 18 of the 21 words matched. The differences are primarily in word order and grammatical structure, reflecting the distinct linguistic styles of Hebrew and Greek.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַתֵּ֗לֶךְ וַתָּב֛וֹא אֶל־ אִ֥ישׁ הָאֱלֹהִ֖ים אֶל־ הַ֣ר הַכַּרְמֶ֑ל וַ֠יְהִי כִּרְא֨וֹת אִישׁ־ הָאֱלֹהִ֤ים אֹתָהּ֙ מִנֶּ֔גֶד וַיֹּ֙אמֶר֙ אֶל־ גֵּיחֲזִ֣י נַעֲר֔וֹ הִנֵּ֖ה הַשּׁוּנַמִּ֥ית הַלָּֽז׃

Septuagintthe Greek the translators chose, word by word
וַתֵּ֗לֶךְπορεύσῃוַתָּב֛וֹאἐλεύσῃאֶל־πρὸςאִ֥ישׁἄνθρωπονהָאֱלֹהִ֖יםθεοῦאֶל־εἰςהַ֣רὄροςהַכַּרְמֶ֑לκαρμήλιονוַ֠יְהִיἐγένετοכִּרְא֨וֹתεἶδενאֹתָהּ֙αὐτήνוַיֹּ֙אמֶר֙εἶπενאֶל־πρὸςגֵּיחֲזִ֣יγιεζιנַעֲר֔וֹαὐτοῦהִנֵּ֖הἰδοὺהַשּׁוּנַמִּ֥יתσωμανῖτιςהַלָּֽז׃ἐκείνη

18 of the 21 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.

2 Kings 4:25הָלַךְand she wenand she wentהָלַךְבּוֹאand she camand she cameבּוֹאאֶלtotoאֶלאִישׁ[the] man o[the] man ofאִישׁאֱלֹהִיםGodGodאֱלֹהִיםאֶלtotoאֶלהַר[the] mount[the] mountain הַרכַּרְמֶלCarmelCarmelכַּרְמֶלהָיָהand it wasand it wasהָיָהרָאָהwhen sawwhen sawרָאָהאִישׁ[the] man o[the] man ofאִישׁאֱלֹהִיםGodGodאֱלֹהִיםאֵתthe object the object markאֵתנֶ֫גֶדfrom beforefrom beforeנֶ֫גֶדאָמַרand he saidand he saidאָמַראֶלtotoאֶלגֵּיחֲזִיGehaziGehaziגֵּיחֲזִינַ֫עַרservant hisservant hisנַ֫עַרהִנֵּהthere!there!הִנֵּהשׁוּנַמִּית[is] the Sh[is] the Shunamשׁוּנַמִּיתהַלָּזthisthisהַלָּזאֱנוֹשׁhumanhumanאֱנוֹשׁאִשָּׁהwomanwomanאִשָּׁהאֱלֹהַּgodgodאֱלֹהַּאוֹתsign: mirasign: miraculouאוֹתנָגַדto tellto tellנָגַדגַּיְאValleyValleyגַּיְאנָעַרto shaketo shakeנָעַרשׁוּנֵםShunemShunemשׁוּנֵםהַלָּזֶהthisthisהַלָּזֶההָלַךְto walkto walkהָלַךְהַרmountainmountainהַרכַּרְמֶלplantationplantationכַּרְמֶלהָוָאto fallto fallהָוָאהֵןlook!look!הֵןפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הרֵעַneighborneighborרֵעַאַחֵרanotheranotherאַחֵר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 2 Kings 4:25

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.

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
וַתֵּ֗לֶךְva.Te.lekh and she went H1980 Verb · Qal · sequential imperfect third person feminine singular
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3fs — Verb · Qal · sequential imperfect third person feminine singular
Hc/Vqw3fs
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
וַתָּב֛וֹאva.ta.Vo' and she came H935 Verb · Qal · sequential imperfect third person feminine singular
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹא 2569 vb. come in, come, go in, go

Qal

come in

come (approach, arrive)

go, i.e. walk, associate with

go from speaker, but with limit of motion given

Hiph.

cause to come in, bring in (conduct, lead, obj. persons and animals)

cause to come, bring, bring near, etc. (animate obj.)

Hoph.

be brought in (of pers. and things)

be brought

be introduced, put

base

Brown-Driver-Briggs glosses

H935 בּוֹא come in, come, go in, go .. come in

. come (approach, arrive)

. go, i.e. walk, associate with

. go from speaker, but with limit of motion given

. . cause to come in, bring in (conduct, lead, obj. persons and animals)

. cause to come, bring, bring near, etc. (animate obj.)

. . be brought in (of pers. and things)

. be brought

. be introduced, put

Strong's Hebrew Dictionary

935 bow' bo

a primitive root; to go or come (in a wide variety of

applications):--abide, apply, attain, X be, befall, +

besiege, bring (forth, in, into, to pass), call, carry, X

certainly, (cause, let, thing for) to come (against, in, out,

upon, to pass), depart, X doubtless again, + eat, + employ,

(cause to) enter (in, into, -tering, -trance, -try), be

fallen, fetch, + follow, get, give, go (down, in, to war),

grant, + have, X indeed, (in-)vade, lead, lift (up), mention,

pull in, put, resort, run (down), send, set, X (well) stricken

(in age), X surely, take (in), way.

Translators Brief Hebrew Lexicon

בּוֹא (bo) — to come (in): come.

: come/go_in

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

1a5) to go

1b) (Hiphil)

1b1) to lead in

1b2) to carry in

1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon

1b4) to bring to pass

1c) (Hophal)

1c1) to be brought, brought in

1c2) to be introduced, be put

לְב֥וֹא (bo) — Lebo-(Hamath).

This name means to go in, enter

Combined with cha.mat (חֲמָת "Hamath" H2574)

בּוֹא (bo) — to come (in): towards.

: towards/entrance

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singular
Hc/Vqw3fs
The company it keepswords that stand beside it more often than chance
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
אִ֥ישׁ'ish [the] man of H376 Noun common · masculine singular construct
1,664× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Amplified meaning
a male person, an individual
Tyndale gloss
man
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִישׁ 2166 n.m. man (= vir)

base

Brown-Driver-Briggs glosses

H376 אִישׁ man (= vir)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

The company it keepswords that stand beside it more often than chance
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הָאֱלֹהִ֖יםha.'E.lo.Him God H430 Particle · noun common masculine plural absolute
2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Amplified meaning
Elohim, the supreme God
Tyndale gloss
God
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱלֹהִים 2570 n.m.pl.

pl. in number.

rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

divine ones, superhuman beings including God and angels

angels

gods

pl. intensive

god or goddess

godlike one

works of God, or things belongng to him

God

הָאֱלֹהִים the (true) God

אֱלֹהִים = God

base

Brown-Driver-Briggs glosses

H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power

. divine ones, superhuman beings including God and angels

. angels

. gods

. pl. intensive . god or goddess

. godlike one

. works of God, or things belongng to him

. God

. הָאֱלֹהִים the (true) God

. אֱלֹהִים = God

Strong's Hebrew Dictionary

430 'elohiym el-o-heem'

plural of 433; gods in the ordinary sense; but specifically

used (in the plural thus, especially with the article) of the

supreme God; occasionally applied by way of deference to

magistrates; and sometimes as a superlative:--angels, X

exceeding, God (gods)(-dess, -ly), X (very) great, judges, X

mighty.

see HEBREW for 0433

Translators Brief Hebrew Lexicon

אֱלֹהִים (e.lo.him) — God.

This name means "gods" (plural intensive-singular meaning), "God"

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֱלֹהִים (e.lo.him) — (LORD)-Elohe.

Combined with ye.ho.vah (יהוה "LORD" H3068)

אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.

Combined with giv.ah (גִּבְעָה "Gibeath" H1389)

Morphologythe parsing behind the code
Berean parsing
Art | N-mp — Particle · noun common masculine plural absolute
HTd/Ncmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):

I. INTRODUCTION TO THE GENERAL IDEA

1. The Idea in Experience and in Thought

2. Definition of the Idea

3. The Knowledge of God

4. Ethnic Ideas of God

(1) Animism

(2) Fetishism

(3) Idolatry

(4) Polytheism

(5) Henotheism

(6) Pantheism

(7) Deism

(8) Semitic Monolatry

(9) Monotheism

II. THE IDEA OF GOD IN THE OLD TESTAMENT

1. The Course of Its Development

2. Forms of Its Manifestation

(1) The Face or Countenance of God

(2) The Voice and Word of God

(3) The Glory of God

(4) The Angel of God

(5) The Spirit of God

(6) The Name of God

(7) Occasional Forms

3. The Names of God

(1) Generic

(2) Attributive

(3) Yahweh

4. Pre-prophetic Conceptions of God

(1) Yahweh Alone Is the God of Israel

(a) His Early Worship

(b) Popular Religion

(c) Polytheistic Tendencies

(i) Coordination

(ii) Assimilation

(iii) Disintegration

(d) No Hebrew Goddesses

(e) Human Sacrifices

Easton's Bible Dictionary

God

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

Smith's Bible Dictionary

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…

American Tract Society Bible Dictionary

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הַ֣רhar [the] mountain of H2022 Noun common · masculine singular construct
546× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A mountain or hill, sometimes used to describe a spiritual high point. In the Bible, it can refer to a real mountain or a figurative one. The word is often translated as hill or mount.
Amplified meaning
a hill
Tyndale gloss
mountain: mount
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

הַר 568 n.m. mountain, hill, hill-country

mountain, hill

hill-country, mountain-region

base

Brown-Driver-Briggs glosses

H2022 הַר mountain, hill, hill-country

Strong's Hebrew Dictionary

2022 har har

a shortened form of 2042; a mountain or range of hills

(sometimes used figuratively):--hill (country), mount(-ain), X

promotion.

see HEBREW for 02042

Translators Brief Hebrew Lexicon

הַר (har) — mountain: mount.

: mount/hill

hill, mountain, hill country, mount

הַר (har) — mountain: hill country.

: hill_country

hill, mountain, hill country, mount

A sub-meaning of har (הַר ": mount" H2022)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הַכַּרְמֶ֑לha.kar.Mel Carmel H3760 Particle · noun proper
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Mount Carmel is a hill and town in northern Israel, described in the Bible as a fruitful and plentiful field, as seen in 1 Kings 18. The name means garden-land.
Amplified meaning
a fruitful and plentiful field
Tyndale gloss
(Mount) Carmel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כַּרְמֶל (kar-mel) refers to both a mountain and a town in Palestine, specifically known as Carmel. The name suggests meanings related to fertility and abundance, translating to 'garden-land.' It is located on the Mediterranean coast and south of Hebron, with fertile slopes noted in the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

כַּרְמֶל n.pr.mont. et urb. Carmel

mt.-promontory on Mediterranean, with fertile slopes, Tel el-Amarna

city, 3 h. S. of Hebron

base

Brown-Driver-Briggs glosses

H3760 כַּרְמֶל n. pr. mont. et urb. Carmel . mt.-promontory on Mediterranean, with fertile slopes, Tel el-Amarna

. city, 3 h. S. of Hebron

Strong's Hebrew Dictionary

3760 Karmel kar-mel'

the same as 3759; Karmel, the name of a hill and of a town in

Palestine:--Carmel, fruitful (plentiful) field, (place).

see HEBREW for 03759

Translators Brief Hebrew Lexicon

כַּרְמֶל (kar.mel) — Carmel.

§ Carmel = "garden-land"

a town in the mountains on the west side of the Dead Sea and south of Hebron

כַּרְמֶל (kar.mel) — (Mount) Carmel.

§ Carmel = "garden-land"

a mountain on the Mediterranean coast of northern Israel, just below Haifa

Morphologythe parsing behind the code
Berean parsing
Art | N-proper — Particle · noun proper
HTd/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(1) A beautifully wooded mountain range running for about 13 miles in a south-easterly direction from the promontory which drops on the shore of the Mediterranean near Haifa, at the southern extremity of the plain of Acre, to the height of el-Machraqah which overlooks the plain of Esdraelon. On the top of the promontory, at a height of 500 ft. the monastery of Elias stands. From this point there is a gradual ascent until the greatest height is reached at Esfiyeh (1,742 ft.), the peak at el-Machraqah being only some 55 ft. lower. The mountain--usually named with the article, "the Carmel"--still justifies its name, "the garden with fruit trees." The steep slopes on the North and East, indeed, afford little scope for cultivation, although trees and brushwood grow abundantly. But to the South and West the mountain falls away to the sea and the plain in a series of long, fertile valleys…

Easton's Bible Dictionary

Carmel

A park; generally with the article, “the park.” (1.) A prominent headland of Central Palestine, consisting of several connected hills extending from the plain of Esdraelon to the sea, a distance of some 12 miles or more. At the east end, in its highest part, it is 1,728 feet high, and at the west end it forms a promontory to the bay of Acre about 600 feet above the sea. It lay within the tribe of Asher. It was here, at the east end of the ridge, at a place called el-Mukhrakah (i.e., the place of burning), that Elijah brought back the people to their allegiance to God, and slew the prophets of Baal (1 Kings 18). Here were consumed the “fifties” of the royal guard; and here also Elisha received the visit of the bereaved mother whose son was restored by him to life (2 Kings 4:25-37). “No mountain in or around Palestine retains its…

Smith's Bible Dictionary

(fruitful place or park). A mountain which forms one of the most striking and characteristic features of the country of Palestine. It is a noble ridge, the only headland of lower and central Palestine, and forms its southern boundary, running out with a bold bluff promontory, nearly 600 feet high, almost into the very waves of the Mediterranean, then extending southeast for a little more than twelve miles, when it terminates suddenly in a bluff somewhat corresponding to its western end. In form Carmel is a tolerably continuous ridge, its highest point,a bout four miles from the eastern end, being 1740 feet above the sea. That which has made the name of Carmel most familiar to the modern world is its intimate connection with the history of the two great prophets of Israel, Elijah and Elisha. (2 Kings 2:25; 4:25;

A fruitful field,

1. A city of Judah, on a mountain of the same name, eight miles south by east of Hebron, Jos 15:55. On this mountain Saul, returning from his expedition against Amalek, erected a trophy; and here Nabal the Carmelite, Abigail’s husband, dwelt, 1Sa 15:12,25. Its ruins indicate that it was a large place.

2. A celebrated range of hills running northwest from the Plain of Esdraelon, and ending in the promontory which forms the bay of Acre. Its greatest height is about 1,500 feet; at its northeastern foot runs the brook Kishon, and a little farther north, the river Belus. On its northern point stands a convent of the Carmelite friars, an order established in the twelfth century, and having at the present day various branches in Europe. The foot of the northern part…

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
וַ֠יְהִיVay.hi and it was H1961 Verb · Qal · sequential imperfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
כִּרְא֨וֹתkir.'ot when saw H7200 Preposition · verb qal infinitive construct common
1,300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Tyndale gloss
Provider
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָאָה 1315 vb. see

Qal 1141

see, subj.

see, c. acc. rei

see, sq. acc. cl. or phr. of closer design

see, so as to learn to know

abs. see, have (power of) vision

see = perceive

look at, see, by direct volition

of mental observation

c. ב, lit., look into, hence look at with interest

see, c. acc. rei

Niph.

appear

be seen

be visible

Pu. appar. his bones are not detected

Hithp. recipr. look at each other

Hiph.

cause one to see something, shew

cause to experience something

cause to look intently at, to behold

Hoph.

be caused to see, be shewn

be exhibited to

base

Brown-Driver-Briggs glosses

H7200a רָאָה see .. . see, subj.

. see, c. acc. rei

. see, sq. acc. + cl. or phr. of closer design

. see, so as to learn to know

. abs. see, have (power of) vision

. see = perceive

. look at, see, by direct volition

. of mental observation

. . c. ב, lit., look into, hence look at with interest

. see, c. acc. rei

. . appear

. be seen

. be visible

. appar. his bones are not detected

. recipr. look at each other

. . . cause one to see something, shew

. cause to experience something

. cause to look intently at, to behold

. . be caused to see, be shewn

. be exhibited to

H7200b רְאוּת look

Strong's Hebrew Dictionary

7200 ra'ah raw-aw'

a primitive root; to see, literally or figuratively (in

numerous applications, direct and implied, transitive,

intransitive and causative):--advise self, appear, approve,

behold, X certainly, consider, discern, (make to) enjoy, have

experience, gaze, take heed, X indeed, X joyfully, lo, look

(on, one another, one on another, one upon another, out, up,

upon), mark, meet, X be near, perceive, present, provide,

regard, (have) respect, (fore-, cause to, let) see(-r, -m, one

another), shew (self), X sight of others, (e-)spy, stare, X

surely, X think, view, visions.

Translators Brief Hebrew Lexicon

רָאָה (ra.ah) — to see: see.

: see/show

1) to see, look at, inspect, perceive, consider

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out

1a5) to see, observe, consider, look at, give attention to, discern, distinguish

1a6) to look at, gaze at

1a7) to provide, choose

1b) (Niphal)

1b1) to appear, present oneself

1b2) to be seen

1b3) to be visible

1c) (Pual) to be seen

1d) (Hiphil)

1d1) to cause to see, show

1d2) to cause to look intently at, behold, cause to gaze at

1e) (Hophal)

1e1) to be caused to see, be shown

1e2) to be exhibited to

1f) (Hithpael) to look at each other, face

רָאָה (ra.ah) — to see: examine.

: examine/consider

1) to see, look at, inspect, perceive, consider

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so.

See TOOLS.

Smith's Bible Dictionary

Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.

Nave's Topical Bible

→ Used as an instrument of torture 2Sa 12:31; Heb 11:37

→ Used for cutting stone 1Ki 7:9

→ FIGURATIVE Isa 10:15

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
אִישׁ־'ish- [the] man of H376 Noun common · masculine singular construct
1,664× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Tyndale gloss
man
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִישׁ 2166 n.m. man (= vir)

base

Brown-Driver-Briggs glosses

H376 אִישׁ man (= vir)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

The company it keepswords that stand beside it more often than chance
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הָאֱלֹהִ֤יםha.'E.lo.Him God H430 Particle · noun common masculine plural absolute
2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Tyndale gloss
God
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱלֹהִים 2570 n.m.pl.

pl. in number.

rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

divine ones, superhuman beings including God and angels

angels

gods

pl. intensive

god or goddess

godlike one

works of God, or things belongng to him

God

הָאֱלֹהִים the (true) God

אֱלֹהִים = God

base

Brown-Driver-Briggs glosses

H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power

. divine ones, superhuman beings including God and angels

. angels

. gods

. pl. intensive . god or goddess

. godlike one

. works of God, or things belongng to him

. God

. הָאֱלֹהִים the (true) God

. אֱלֹהִים = God

Strong's Hebrew Dictionary

430 'elohiym el-o-heem'

plural of 433; gods in the ordinary sense; but specifically

used (in the plural thus, especially with the article) of the

supreme God; occasionally applied by way of deference to

magistrates; and sometimes as a superlative:--angels, X

exceeding, God (gods)(-dess, -ly), X (very) great, judges, X

mighty.

see HEBREW for 0433

Translators Brief Hebrew Lexicon

אֱלֹהִים (e.lo.him) — God.

This name means "gods" (plural intensive-singular meaning), "God"

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֱלֹהִים (e.lo.him) — (LORD)-Elohe.

Combined with ye.ho.vah (יהוה "LORD" H3068)

אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.

Combined with giv.ah (גִּבְעָה "Gibeath" H1389)

Morphologythe parsing behind the code
Berean parsing
Art | N-mp — Particle · noun common masculine plural absolute
HTd/Ncmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):

I. INTRODUCTION TO THE GENERAL IDEA

1. The Idea in Experience and in Thought

2. Definition of the Idea

3. The Knowledge of God

4. Ethnic Ideas of God

(1) Animism

(2) Fetishism

(3) Idolatry

(4) Polytheism

(5) Henotheism

(6) Pantheism

(7) Deism

(8) Semitic Monolatry

(9) Monotheism

II. THE IDEA OF GOD IN THE OLD TESTAMENT

1. The Course of Its Development

2. Forms of Its Manifestation

(1) The Face or Countenance of God

(2) The Voice and Word of God

(3) The Glory of God

(4) The Angel of God

(5) The Spirit of God

(6) The Name of God

(7) Occasional Forms

3. The Names of God

(1) Generic

(2) Attributive

(3) Yahweh

4. Pre-prophetic Conceptions of God

(1) Yahweh Alone Is the God of Israel

(a) His Early Worship

(b) Popular Religion

(c) Polytheistic Tendencies

(i) Coordination

(ii) Assimilation

(iii) Disintegration

(d) No Hebrew Goddesses

(e) Human Sacrifices

Easton's Bible Dictionary

God

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

Smith's Bible Dictionary

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…

American Tract Society Bible Dictionary

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
אֹתָהּ֙'o.Tah the object marker her H853 Particle · suffix
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
DirObjM | Suff — Particle · suffix
HTo/Sp3fs
The company it keepswords that stand beside it more often than chance
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
מִנֶּ֔גֶדmi.Ne.ged from before H5048 Preposition
151× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Before or in front of something, as in Genesis 18:22 where Abraham stands before the Lord. It describes a position of being face to face or in someone's presence.
Amplified meaning
from afar, over against him
Tyndale gloss
before
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.

Brown-Driver-Briggs Hebrew Lexicon (full)

נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to

base

Brown-Driver-Briggs glosses

H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to

Strong's Hebrew Dictionary

5048 neged neh'-ghed

from 5046; a front, i.e. part opposite; specifically a

counterpart, or mate; usually (adverbial, especially with

preposition) over against or before:--about, (over) against,

X aloof, X far (off), X from, over, presence, X other side,

sight, X to view.

see HEBREW for 05046

Translators Brief Hebrew Lexicon

נֶ֫גֶד (ne.ged) — before.

subst

1) what is conspicuous, what is in front of

adv

2) in front of, straight forward, before, in sight of

3) in front of oneself, straightforward

4) before your face, in your view or purpose

with prep

5) what is in front of, corresponding to

6) in front of, before

7) in the sight or presence of

8) parallel to

9) over, for

10) in front, opposite

11) at a distance

prep

12) from the front of, away from

13) from before the eyes of, opposite to, at a distance from

14) from before, in front of

15) as far as the front of

Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)

Morphologythe parsing behind the code
Berean parsing
Prep | Prep — Preposition
HR/Acmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
וַיֹּ֙אמֶר֙vai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
גֵּיחֲזִ֣יgei.cha.Zi Gehazi H1522 Noun proper masculine
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Gehazi was Elisha's servant, first mentioned in 2 Kings 4:12, with a name meaning 'valley of vision'.
Amplified meaning
valley of vision
Tyndale gloss
Gehazi
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

גֵּיחֲזִי, גֵּחַזִי n.pr.m. (valley of vision?) servant of Elisha

base

Brown-Driver-Briggs glosses

H1522 גֵּיחֲזִי, גֵּחַזִי, גֵּחֲזִי

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

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).

Smith's Bible Dictionary

(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)

American Tract Society Bible Dictionary

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.

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
נַעֲר֔וֹna.'a.Ro servant his H5288 Noun common masculine singular construct · suffix
239× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word means a young person, either a boy or a girl, from infancy to adolescence. It is used to describe the servants and attendants who worked for kings and other important people in the Old Testament, like King David's servants.
Amplified meaning
young man, attendant
Tyndale gloss
youth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.

Brown-Driver-Briggs Hebrew Lexicon (full)

נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)

boy, lad, youth (c. 133 t.)

servant, retainer (c. 105 t.)

base

Brown-Driver-Briggs glosses

H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth

. retainer

Strong's Hebrew Dictionary

5288 na`ar nah'-ar

from 5287; (concretely) a boy (as active), from the age of

infancy to adolescence; by implication, a servant; also (by

interch. of sex), a girl (of similar latitude in age):--babe,

boy, child, damsel (from the margin), lad, servant, young

(man).

see HEBREW for 05287

Translators Brief Hebrew Lexicon

נַ֫עַר (na.ar) — youth.

1) a boy, lad, servant, youth, retainer

1a) boy, lad, youth

1b) servant, retainer

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הִנֵּ֖הhi.Neh there! H2009 Particle
843× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Amplified meaning
behold, see
Tyndale gloss
behold
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.

Brown-Driver-Briggs Hebrew Lexicon (full)

הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!

base

Brown-Driver-Briggs glosses

H2009 הִנֵּה, הִנֶּה־ lo!, behold!

Strong's Hebrew Dictionary

2009 hinneh hin-nay'

prolongation for 2005; lo!:--behold, lo, see.

see HEBREW for 02005

Translators Brief Hebrew Lexicon

הִנֵּה (hin.neh) — behold.

behold, lo, see, if

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTj
and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הַשּׁוּנַמִּ֥יתha.shu.na.Mit [is] the Shunammite [woman] H7767 Particle · noun gentilic feminine singular construct
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A Shunammitess was a woman from the city of Shunem, a place in Issachar. The Shunammite is first mentioned in 1 Kings 1:3, referring to a female inhabitant of this city.
Amplified meaning
a woman from Shunem, a place in Issachar, the Shunammites, a female from the city of Shunem
Tyndale gloss
Shunammites
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שׁוּנַמִּית (Shuwnammiyth) refers to a female inhabitant of Shunem, known as a Shunamite. It is derived from the root word for Shunem, which means 'double resting place.' The term is used in the context of people descended from Shunam, first mentioned in 1 Kings 1:3.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּנַמִּית adj.gent. f. of foregoing [v.bu.ah]

base

Brown-Driver-Briggs glosses

H7767 שׁוּנַמִּית

Strong's Hebrew Dictionary

7767 Shuwnammiyth shoo-nam-meeth'

patrial from 7766; a Shunammitess, or female inhabitant of

Shunem:--Shunamite.

see HEBREW for 07766

Translators Brief Hebrew Lexicon

שׁוּנַמִּית (shu.nam.mit) — Shunammites.

People descended from Shunam(?), first mentioned at 1Ki.1.3

§ Shunammite, of Shunen "double resting place"

an inhabitant of Shunem

Morphologythe parsing behind the code
Berean parsing
Art | Ngfsa — Particle · noun gentilic feminine singular construct
HTd/Ngfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):

I. IN THE CREATIVE PLAN

II. IN OLD TESTAMENT TIMES

1. Prominence of Women

2. Social Equality

3. Marriage Laws

4. Inheritance

5. Domestic Duties

6. Dress and Ornaments

7. Religious Devotion and Service

(1) in Idolatry and False Religion

(2) in Spiritual Religion

III. INTER-TESTAMENTAL ERA

IV. IN NEW TESTAMENT TIMES

1. Mary and Elisabeth

2. Jesus and Women

3. In the Early Church

4. Official Service

5. Widows

6. Deaconesses

IV. LATER TIMES

1. Changes in Character and Condition

2. Notable Examples of Christian Womanhood

3. Woman in the 20th Century

The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…

Easton's Bible Dictionary

Woman

Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…

American Tract Society Bible Dictionary

Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…

Torrey's New Topical Textbook

- Origin and cause of the name

Ge 2:23

- ORIGINALLY MADE

. By God in his own image

Ge 1:27

. From one of Adam's ribs

Ge 2:21,22

. For man

1Co 11:9

. To be an helpmeet for man

Ge 2:18,20

. Subordinate to man

1Co 11:3

. To be the glory of man

1Co 11:7

- Deceived by Satan

Ge 3:1-6; 2Co 11:3; 1Ti 2:14

- Led man to disobey God

and she went and she came to [the] man of God to [the] mountain of Carmel and it was when saw [the] man of God the object marker her from before and he said to Gehazi servant his there! [is] the Shunammite [woman] this
הַלָּֽז׃ha.Laz this H1975 Particle
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means this or that, often used to point out something specific. In the Bible, it's used to identify a particular person, place, or thing, like in Genesis where God says this is the tree of life.
Tyndale gloss
this
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הַלָּז (hallaz) is a pronoun meaning 'this' or 'this one,' used to refer to something specific. It can also imply 'yonder' in certain contexts. The word is derived from the root found in H1976, but the entries do not provide extensive examples or usage beyond this basic definition.

Brown-Driver-Briggs Hebrew Lexicon (full)

הַלָּז pron.comm. this

base

Brown-Driver-Briggs glosses

H1975 הַלָּז

Strong's Hebrew Dictionary

1975 hallaz hal-lawz'

from 1976; this or that:--side, that, this.

see HEBREW for 01976

Translators Brief Hebrew Lexicon

הַלָּז (hal.laz) — this.

this, this one (without subst), yonder

Morphologythe parsing behind the code
Berean parsing
Pron — Particle
HTm
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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