2 Kings 6:13 — Word Study
WLCוַיֹּ֗אמֶר לְכ֤וּ וּרְאוּ֙ אֵיכֹ֣ה ה֔וּא וְאֶשְׁלַ֖ח וְאֶקָּחֵ֑הוּ וַיֻּגַּד־ ל֥וֹ לֵאמֹ֖ר הִנֵּ֥ה בְדֹתָֽן׃
BSASo the king saidʼâmar▸ and seerâʼâh [to look, to observe, to discover] whereʼêykôh△ he [is]hûwʼ [in what location, at what place] that I may sendshâlach▸ [to dispatch, to commission] men to capture himlâqach▸ [soldiers, messengers, to seize, to take] On receiving the reportnâgad▸ [being informed, having news] Elisha is in DothanDôthân [a city in northern Palestine, about 12 miles north of Samaria]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לְכ֤וּ | go | Verb, Qal, imperative second person masculine plural |
| וּרְאוּ֙ | and see | Conjunction, verb qal imperative second person masculine plural |
| אֵיכֹ֣ה | where? | Particle |
| ה֔וּא | [is] he | Pronoun |
| וְאֶשְׁלַ֖ח | so I may send | Conjunction, verb qal first person common singular |
| וְאֶקָּחֵ֑הוּ | so I may capture him | Conjunction, verb qal first person common singular, suffix |
| וַיֻּגַּד־ | and it was told | Verb, Hophal, sequential imperfect third person masculine singular |
| ל֥וֹ | to him | Preposition, suffix |
| לֵאמֹ֖ר | saying | Preposition, verb qal infinitive construct common |
| הִנֵּ֥ה | there! | Particle |
| בְדֹתָֽן׃ | in Dothan | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the king said, “Go and see where he is, that I may send men to capture him.” On receiving the report, “Elisha is in Dothan,” |
| KJV | ¶ And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. |
| ASV | And he said, Go and see where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. |
| YLT | And he saith, 'Go ye and see where he [is], and I send and take him;' and it is declared to him, saying, 'Lo — in Dothan.' |
| WEB | He said, “Go and see where he is, that I may send and get him.” He was told, “Behold, he is in Dothan.” |
| BBE | Then he said, Go and see where he is, so that I may send and get him. And news came to him that he was in Dothan. |
All translations agree on the rendering of אֵיכֹ֣ה as 'where?'.
The sentence consists of a main clause followed by a purpose clause and a report clause, showing the king's command and the subsequent information received.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 6:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Capture of Elishagenerated
2 Kings 6:13 describes a moment when the king of Aram seeks to capture Elisha, who has been revealing the king's plans to Israel. This event highlights the tension between divine revelation and human authority, as Elisha's prophetic insight poses a threat to the king's military strategies. The context shows the lengths to which the king will go to eliminate this perceived threat, leading to a significant confrontation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 23:22–23 | Please go and prepare further. Investigate and watch carefully where he goes and who has seen him there, for I am told that he is extremely cunning. |
| 2 | Psalm 10:8–10 | He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless. |
| 3 | Psalm 37:12–14 | The wicked scheme against the righteous and gnash their teeth at them, |
| 4 | Jeremiah 36:26 | Instead, the king commanded Jerahmeel, a son of the king, as well as Seraiah son of Azriel and Shelemiah son of Abdeel, to seize Baruch the scribe and Jeremiah the prophet. But the LORD had hidden them. |
| 5 | Matthew 2:4–8 | And when he had assembled all the chief priests and scribes of the people, he asked them where the Christ was to be born. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֵיכֹ֣ה, 'ei.Khohgenerated
The word אֵיכֹ֣ה (*'ei.Khoh*) means 'where?' and is used to inquire about location. Its use here indicates the king's need for specific information about Elisha's whereabouts, emphasizing the urgency of his mission.
This particle appears only once in the Hebrew Bible, making its significance in this context particularly pronounced. The king's question reveals his desperation and determination to locate and capture Elisha.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of אֵיכֹ֣ה as 'where?' in this verse, reflecting a straightforward inquiry about location.
Sentence Structuregenerated
The main verb is וַיֹּ֗אמֶר, and he said, which governs the entire sentence. It introduces the king's command, with several phrases following that detail the actions he instructs.
The structure of the sentence reveals the king's direct command to his men, emphasizing his authority and the urgency of capturing Elisha.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֗אמֶר with εἶπεν, meaning 'he said', which aligns closely with the Hebrew meaning.
This choice shows a direct correspondence in the action of speaking, maintaining the narrative's focus on the king's command.
In plain words — the whole versegenerated
2 Kings 6:13 tells us that the king of Aram wanted to capture Elisha, who was revealing his plans to Israel. The king instructs his men to go find out where Elisha is so he can send soldiers to seize him. This highlights the conflict between the king's authority and Elisha's prophetic role.
Frequently Asked Questionsgenerated
The king believes Elisha's prophetic insights are undermining his military strategies, as Elisha reveals the king's plans to Israel.
The king's urgent command to capture Elisha shows his desperation and willingness to resort to force to eliminate a threat to his power.
This moment illustrates the ongoing conflict between God's prophetic voice through Elisha and the political powers of the time, highlighting the tension between divine revelation and human authority.
The king's actions serve as a reminder of how those in power may react to challenges against their authority, often resorting to drastic measures.
Reflection Questionsgenerated
- What are some ways we might ignore or resist messages that challenge our authority or understanding?
- How can we be more receptive to insights from others, especially those who may have a different perspective?
- In what ways do we see the tension between authority and prophetic insight in our own lives?
- How can we learn from Elisha's example in standing firm in our convictions despite opposition?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 6:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, go, and spy where he is, that I may send and fetch him,.... But how could he expect to take him, who could give the king of Israel such intelligence of his designs against him, that he might escape his snares?
Read John Gill on 2 Kings 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. Dothan - or Dothaim; a little north of Samaria (see the notes at Genesis 37:17).
Read Robert Jamieson on 2 Kings 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat I may send and fetch him; for though I cannot conceal my designs from him, yet I may possibly take him by force; his power being, I doubt not, much inferior to his knowledge. Dothan; a city near Shechem, , and not far from Samaria.
Read Matthew Poole on 2 Kings 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 6:13 And he said, Go and spy where he [is], that I may send and fetch him. And it was told him, saying, Behold, [he is] in Dothan.Ver. 13. That I may send and fetch him.] This, none but a madman would have attempted. Anger is a short madness: whensoever it anteverteth reason, it is sinful.
Read John Trapp on 2 Kings 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Fetch.—Take. Dothan.—A contracted dual (equivalent to Dothain LXX., Dothaim). It lay on a hill, twelve Roman miles north-east of Samaria, in a narrow pass (Jdt 4:5; Jdt 7:3; Jdt 8:3), on the caravan route from Gilead to Egypt (Genesis 37:17). The old name survives in a Tell, covered with ruins, south-west of the modern Jenîn.
Read Charles John Ellicott on 2 Kings 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Behold, he is in Dothan.] This is supposed to be the same place as that mentioned in Genesis 37:17. It lay about twelve miles from Samaria.
Read AdamClarke on 2 Kings 6 →
CambridgeThe Cambridge Bible for Schools and Colleges13. go and spy] R.V. see. The original is the ordinary verb rendered ‘see’ in other places. that I may send and fetch him] And thus put an end to the source of information enjoyed by the king of Israel. Dothan] Only mentioned in the canonical books of the O.T. here and in the history of Joseph (Genesis 37:17). In the book of Judith (2 Kings 4:6; 2 Kings 7:3; 2 Kings 7:18; 2 Kings 8:3) it occurs in the account of Holofernes’ campaign against Bethulia. It was not far from Shechem. It appears from this narrative that Elisha had a residence there. According to Jerome the place was twelve Roman miles north of Samaria. We can see from this history that the Syrians were able at this time to…
Read Cambridge on 2 Kings 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleDothan - See the marginal reference note. It was at no great distance from Shechem. Its ancient name still attaches to a Tel or hill of a marked character (compare 2 Kings 6:17), from the foot of which arises a copious fountain.
Read Albert Barnes on 2 Kings 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So the king said, “Go and see where he is, that I may send men to capture him.” On receiving the report, “Elisha is in Dothan,”
He said, “Go and see where he is, that I may send and get him.” He was told, “Behold, he is in Dothan.”
So the king said, “Go and see where he is, that I may send men to capture him.” On receiving the report, “Elisha is in Dothan,”
The king ordered, “Go, find out where he is, so I can send some men to capture him.” The king was told, “He is in Dothan.”
Tyndale line
¶ And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
And he said, Go and see where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
And he said, Go and see where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
And he said, Go, and spy where he is , that I may send and bring him. And it was told him, saying, Behold, he is in Dothan.
And he said, Goe, and espie where he is, that I may sende and fetch him. And one tolde him, saying, Beholde, he is in Dothan.
Strictly literal
And he said, Go and see where he is, and I will send and fetch him. And it was told him saying, Behold, he is in Dothan.
And he saith, 'Go ye and see where he [is], and I send and take him;' and it is declared to him, saying, 'Lo — in Dothan.'
And he says, “Go and see where he [is], and I send and take him”; and it is declared to him, saying, “Behold—in Dothan.”
And he said, Go and see where he is, that I may send and fetch him. And it was told unto him, saying, Behold, he is in Dothan.
The king replied, “Go and see where Elisha is so I may send men and capture him.” It was told him, “See, he is in Dothan.”
From the Latin
And he said to them: Go, and see where he is: that I may send, and take him. And they told him, saying: Behold he is in Dothan.
Simplified
So the king gave the order, “Go and find out where he is so I can send soldiers to capture him.” He was told, “Elisha is in Dothan.”
Then he said, Go and see where he is, so that I may send and get him. And news came to him that he was in Dothan.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
Both the Masoretic Text and the Septuagint agree on the wording of this verse, with a complete match in the number of words and their meanings, indicating a consistent transmission of the text.
וַיֹּ֗אמֶר לְכ֤וּ וּרְאוּ֙ אֵיכֹ֣ה ה֔וּא וְאֶשְׁלַ֖ח וְאֶקָּחֵ֑הוּ וַיֻּגַּד־ ל֥וֹ לֵאמֹ֖ר הִנֵּ֥ה בְדֹתָֽן׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 6:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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.
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
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
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
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
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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.
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
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
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.
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
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
אֵיכוֹ (*'eykoh*) is a Hebrew word that means 'where.' It is noted as possibly related to another word, אֵיכָה (*'eikah*), and appears in 2 Kings 6:13. The entries indicate it is not used as an interrogative form.
אֵיכוֹ 2 K 6:13 Qr where ? v. אֵיכָה 3.
done
H351 אֵיכוֹ
351 'eykoh ay-ko
probably a variation for 349, but not as an interogative;
where:--where.
see HEBREW for 0349
אֵיכֹה (e.khoh) — where?.
where!
Part — ParticleHTi
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-Imperf-1cs | Suff — Conjunction · verb qal first person common singular · suffixHC/Vqu1cs/Sp3ms
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hophal-ConsecImperf-3ms — Verb · Hophal · sequential imperfect third person masculine singularHc/VHw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
דֹּתָן (Dothan) refers to a location in northern Israel, specifically north of Samaria. The name is thought to mean 'two wells' and is mentioned in the context of the Old Testament, notably as the home of Elisha. The exact derivation of the name is uncertain.
דֹּתָן n.pr.loc. in N. Israel, north of Samaria
base
H1886 דֹּתָן in N. Israel, north of Samaria
1886 Dothan do'-thawn
or (Aramaic dual) Dothayin (Gen. 37:17) {do- thah'-yin}; of
uncertain derivation; Dothan, a place in Palestine:--Dothan.
דֹּתָן (do.tan) — Dothan.
§ Dothan = "two wells"
a place in northern Palestine, 12 miles north of Samaria, the home of Elisha
Prep | N-proper — Preposition · noun properHR/Npl
do'-than (dothayin, dothan, "two wells," "double feast"; Dothaeim): A place to the North of Shechem whither Jacob's sons went for pasture for the flocks; where Joseph who followed them was sold to the Ishmaelites, after having been imprisoned in a "pit" (Ge 37:17 ff). Here in later days the eyes of Elisha's servant were opened to see the mountain "full of horses and chariots of fire," guarding his master from the encircling Syrians (2Ki 6:13 ff). This is certainly to be identified with Tell Dothan, which lies on the East of the ancient road leading from Gilead across Esdraelon to the seacoast, and thence to Egypt. It is about 5 miles to the Southwest of Jenin. There are some traces of old buildings, two cisterns--Dothayin or Dothayin = "two cisterns" or "pits"- -and one copious…
Dothan
Two wells, a famous pasture-ground where Joseph found his brethren watching their flocks. Here, at the suggestion of Judah, they sold him to the Ishmaelite merchants (Gen. 37:17). It is mentioned on monuments in B.C. 1600.
It was the residence of Elisha (2 Kings 6:13), and the scene of a remarkable vision of chariots and horses of fire surrounding the mountain on which the city stood. It is identified with the modern Tell-Dothan, on the south side of the plain of Jezreel, about 12 miles north of Samaria, among the hills of Gilboa. The “two wells” are still in existence, one of which bears the name of the “pit of Joseph” (Jubb Yusuf).
(two wells), a place first mentioned (Genesis 37:17) in connection with the history of Joseph, and apparently as in the neighborhood of Shechem. It next appears as the residence of Elisha. (2 Kings 6:13) It was known to Eusebius, who places it 12 miles to the north of Sebaste (Samaria); and here it has been discovered in our own times, still bearing its ancient name unimpaired.
