2 Kings 6:8 — Word Study
WLCוּמֶ֣לֶךְ אֲרָ֔ם הָיָ֥ה נִלְחָ֖ם בְּיִשְׂרָאֵ֑ל וַיִּוָּעַץ֙ אֶל־ עֲבָדָ֣יו לֵאמֹ֗ר אֶל־ מְק֛וֹם פְּלֹנִ֥י אַלְמֹנִ֖י תַּחֲנֹתִֽי׃
BSANow the kingmelek [ruler, monarch] of AramʼĂrâm [Syria, a region] washâyâh■ at warlâcham [fighting, battling] against IsraelYisrâʼêl [the symbolic name of Jacob, his descendants] After consultingyâʻats▸ [taking counsel, advising] withʼêl his servantsʻebed [slaves, attendants] he saidʼâmar My camp [will be]tachănâh△ [encampment, military base] inʼêl suchpᵉlônîy and suchʼalmônîy a placemâqôwm [a specific location, somewhere]
| Greek | English | Parsing |
|---|---|---|
| וּמֶ֣לֶךְ | and [the] king of | Conjunction, noun common masculine singular construct |
| אֲרָ֔ם | Aram | Noun proper |
| הָיָ֥ה | he was | Verb, Qal, perfect third person masculine singular |
| נִלְחָ֖ם | fighting | Verb, Niphal, participle (active) masculine singular |
| בְּיִשְׂרָאֵ֑ל | against Israel | Preposition, noun proper |
| וַיִּוָּעַץ֙ | and he consulted | Verb, Niphal, sequential imperfect third person masculine singular |
| אֶל־ | Preposition | |
| עֲבָדָ֣יו | servants his | Noun common masculine plural construct, suffix |
| לֵאמֹ֗ר | saying | Preposition, verb qal infinitive construct common |
| אֶל־ | [will be] to | Preposition |
| מְק֛וֹם | a place of | Noun common, masculine singular construct |
| פְּלֹנִ֥י | a certain one | Noun common, masculine singular construct |
| אַלְמֹנִ֖י | a certain one | Noun common, masculine singular absolute |
| תַּחֲנֹתִֽי׃ | encampments my | Noun common both singular absolute, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the king of Aram was at war against Israel. After consulting with his servants, he said, “My camp will be in such and such a place.” |
| KJV | ¶ Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. |
| ASV | Now the king of Syria was warring against Israel; and he took counsel with his servants, saying, In such and such a place shall be my camp. |
| YLT | And the king of Aram hath been fighting against Israel, and taketh counsel with his servants, saying, 'At such and such a place [is] my encamping.' |
| WEB | Now the king of Syria was at war against Israel; and he took counsel with his servants, saying, “My camp will be in such and such a place.” |
| BBE | At that time the king of Aram was making war against Israel; and he had a meeting with the chiefs of his army and said, I will be waiting in secret in some named place. |
Where they part company is in the phrase יִּוָּעַץ — see How Translations Differ.
The sentence structure includes a main clause with a participial phrase and several subordinate phrases, indicating a complex thought process.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 6:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Conflict Between Aram and Israelgenerated
2 Kings 6:8 describes a military conflict where the king of Aram is plotting against Israel. He consults his servants to determine the best location for his camp, indicating strategic planning in warfare. This verse sets the stage for the unfolding events where the prophet Elisha plays a crucial role in advising the king of Israel about the Aramean plans, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 6:24 | Some time later, Ben-hadad king of Aram assembled his entire army and marched up to besiege Samaria. |
| 2 | 1 Kings 20:1–34 | Now Ben-hadad king of Aram assembled his entire army. Accompanied by thirty-two kings with their horses and chariots, he marched up, besieged Samaria, and waged war against it. |
| 3 | 1 Kings 22:31 | Now the king of Aram had ordered his thirty-two chariot commanders, “Do not fight with anyone, small or great, except the king of Israel.” |
| 4 | 1 Kings 20:23 | Meanwhile, the servants of the king of Aram said to him, “Their gods are gods of the hills. That is why they prevailed over us. Instead, we should fight them on the plains; surely then we will prevail. |
| 5 | Job 5:12–13 | He thwarts the schemes of the crafty, so that their hands find no success. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מֶ֫לֶךְ, Me.lekhgenerated
The word מֶ֫לֶךְ (*melek*) means 'king' and denotes a royal figure or ruler. It is derived from a root suggesting royalty and appears frequently in the context of Israel's leadership, such as King David or King Saul. The parsing indicates it is a common masculine noun, singular, which emphasizes its role as a title of authority.
This term is often used in the Hebrew Bible to refer to both the individual king and the concept of kingship itself. In this context, it highlights the power and authority of the king of Aram as he engages in warfare against Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb governing the sentence is הָיָ֥ה, he was, indicating the state of being of the king of Aram. The sentence structure includes several phrases: a noun phrase for the subject, a participial phrase indicating the action of fighting, and another clause detailing the consultation with his servants.
The word order emphasizes the king's actions and decisions, with the prepositional phrases providing context for the planning of his camp.
Septuagint Backgroundgenerated
The Septuagint translates מֶ֫לֶךְ as βασιλεὺς (*basileus*), which also means 'king' and carries the same connotation of authority. This choice aligns closely with the Hebrew meaning, underscoring the king's role in the narrative.
For the phrase indicating consultation, the Septuagint uses ἐβουλεύσατο (*ebouleusato*), which emphasizes the act of deliberation or planning, reflecting a similar intent as the Hebrew.
In plain words — the whole versegenerated
2 Kings 6:8 tells us that the king of Aram was at war with Israel. He consulted with his servants to decide where to set up his camp, indicating strategic planning in the midst of conflict.
Frequently Asked Questionsgenerated
He is seeking advice and planning his military strategy against Israel.
The location is crucial for military advantage and avoiding detection by the enemy.
Elisha provides guidance to the king of Israel, countering the plans of the Arameans, which shows the significance of divine counsel in warfare.
It highlights the importance of seeking counsel and being strategic in decision-making.
Reflection Questionsgenerated
- In what areas of my life do I need to seek counsel before making important decisions?
- How can I apply the principle of strategic planning in my daily activities?
- What role does divine guidance play in the decisions I make?
- How can I be more aware of the influences around me, like the king of Aram was?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 6:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the king of Syria warred against Israel,.... Proclaimed war against him; on what account, or how long it was after Naaman his general came with a letter of recommendation from him to the king of
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Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. The king of Syria warred against Israel.
Read Robert Jamieson on 2 Kings 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThither I will send my forces, to surprise some place; or to lie in ambush where the king or his people were to pass, .
Read Matthew Poole on 2 Kings 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 6:8 Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place [shall be] my camp.Ver. 8. Then the king of Syria warred.] He delighted in it, as Pyrrhus, king of the Epirotes, is said to have done. Naaman, who should have dissuaded him from so doing, was now, belike, either dead, or else out of favour, because he had changed his religion into that of the Israelites. Shall be my camp.] Or, The place where I will lay an ambush, viz., to surprise the king of Israel, as he rode a-hunting, saith Josephus.
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Then the king of Syria warred.—Rather, Now the king of Syria (Aram) was warring, i.e., continually. The time intended cannot be the reign of Jehoahaz, for here the Syrians achieve nothing of importance. (Comp. 2 Kings 6:32.) Took counsel with.—Comp. 2 Chronicles 20:21. Such and such.—The compound Hebrew expression (pμlτnξ ’almτnξ) means “a certain one, I will not mention which;” the Greek, ὁδεῖνα.My camp.—Heb., tahγnτthξ; a difficult expression, found only here. Its form is anomalous, and probably corrupt. The Targum renders “house of my camp:” but the Syriac, “Set ye an ambush, and lurk;” the Vulg., “ponamus insidias:” and similarly the Arabic. This has suggested that the true reading…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The king of Syria warred against Israel] This was probably the same Ben-hadad who is mentioned 2Kg 6:24. What was the real or pretended cause of this war we cannot tell; but we may say, in numberless war cases, as Calmet says in this: "An ambitious and restless prince always finds a sufficiency of reasons to colour his enterprises." In such and such a place] The Syrian king had observed, from the disposition of the Israelitish army, in what direction it was about to make its movements; and therefore laid ambuscades where he might surprise it to the greatest advantage.
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CambridgeThe Cambridge Bible for Schools and Colleges8–23. Elisha makes known the King of Syria’s plans. The soldiers sent against Elisha are smitten with blindness, and he leads them into Samaria (Not in Chronicles) 8. Then [R.V. Now] the king of Syria warred against Israel] Whether this was before the cure of Naaman or after we have no indication. It is clear however that Syria was a most formidable adversary to Israel at this period. The inroads described first in this chapter appear to have been made by bands of plunderers, of course with the knowledge and under the direction of the king. But when Benhadad (see verse 24), who probably was the king here alluded to, gathered all his host and came and besieged Samaria the warfare was of a…
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Albert Barnes1798–1870Barnes' Notes on the BibleThe king of Syria - Probably the great Benhadad (see 2 Kings 6:24).
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
Now the king of Aram was at war against Israel. After consulting with his servants, he said, “My camp will be in such and such a place.”
Now the king of Syria was at war against Israel; and he took counsel with his servants, saying, “My camp will be in such and such a place.”
Now the king of Aram was at war against Israel. After consulting with his servants, he said, “My camp will be in such and such a place.”
Now the king of Syria was at war with Israel. He consulted his advisers, who said, “Invade at such and such a place.”
Tyndale line
¶ Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.
Now the king of Syria was warring against Israel; and he took counsel with his servants, saying, In such and such a place shall be my camp.
Now the king of Syria warred against Israel; and he took counsel with his servants, saying, In such and such a place shall be my camp.
Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.
Then the King of Aram warred against Israel, and tooke counsell with his seruants, and said, In such and such a place shalbe my campe.
Strictly literal
And the king of Syria warred against Israel; and he took counsel with his servants, saying, In such and such a place [shall be] my camp.
And the king of Aram hath been fighting against Israel, and taketh counsel with his servants, saying, 'At such and such a place [is] my encamping.'
And the king of Aram has been fighting against Israel, and takes counsel with his servants, saying, “At such and such a place [is] my encamping.”
And the king of Syria made war against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.
Now the king of Aram was waging war against Israel. He consulted with his servants, saying, “My camp will be in such and such a place.”
From the Latin
And the king of Syria warred against Israel, and took counsel with his servants, saying: In such and such a place let us lay ambushes.
Simplified
The Aramean king was at war with Israel. After consulting with his officers, he said, “I will set up my camp in this particular place.”
At that time the king of Aram was making war against Israel; and he had a meeting with the chiefs of his army and said, I will be waiting in secret in some named place.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this passage, with 12 of the 14 words matching. The Septuagint's translation reflects the Hebrew text's meaning while adapting its structure.
וּמֶ֣לֶךְ אֲרָ֔ם הָיָ֥ה נִלְחָ֖ם בְּיִשְׂרָאֵ֑ל וַיִּוָּעַץ֙ אֶל־ עֲבָדָ֣יו לֵאמֹ֗ר אֶל־ מְק֛וֹם פְּלֹנִ֥י אַלְמֹנִ֖י תַּחֲנֹתִֽי׃
12 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 6:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲרָם (Aram) refers to both a person and a region. It denotes the fifth son of Shem, a grandson of Nahor, and a descendant of Asher. The term also encompasses the Aramean people and their territory, primarily in Mesopotamia and northern Syria. The word is often associated with the meaning 'exalted' and appears in various contexts, including references to the land of Mesopotamia.
אֲרָם n.pr.m. Aram
5th son of Shem
grandson of Nahor
a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.)
people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
often indeterminate
base
H758 אֲרָם Aram . 5th son of Shem
. grandson of Nahor
. a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.) . people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
. less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
. often indeterminate
758 'Aram arawm'
from the same as 759; the highland; Aram or Syria, and its
inhabitants; also the name of the son of Shem, a grandson of
Nahor, and of an Israelite:--Aram, Mesopotamia, Syria,
Syrians.
see HEBREW for 0759
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Elam (H5867C), Arpachshad (H0775) and Lud (H3865);
father of: Uz (H5780), Hul (H2343), Gether (H1666) and Mash (H4851)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Kemuel (H7055)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Syria.
§ Aram or Arameans = "exalted"
Aram or Syrian nation
אֲרָם (a.ram) — Aram.
N-proper — Noun properHNpl
Aram
The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word “Syrian” is properly “Aramean” (R.V., marg.).…
(high). The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim , i.e. the "highland of or between the two rivers." (Genesis 24:10) Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually…
1. The name of three men in the Bible: a son of Shem, Ge 10:22, a grandson of Nahor, Ge 22:21, and an ancestor of our Lord, Ru 4:19 1Ch 2:10 Mt 1:3 Lu 3:33 2. Nearly synonymous with Syria; the Hebrew name of the whole region northeast of Palestine, extending from the Tigris on the east nearly to the Mediterranean on the west, and to the Taurus range on the north. It was named after Aram the son of Shem. Thus defined, it includes also Mesopotamia, which the Hebrews named Aram-naharaim, Aram of the two rivers, Ge…
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.
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.
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
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
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
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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 לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
פְּלֹנִי (ploniy) refers to a certain or specified person, often used in conjunction with אַלְמֹנִי (almoniy), which means an unspecified person. The term emphasizes the idea of a defined individual, and its usage is consistent across various lexicons.
פְּלֹנִי pron. a certain one (prop. one defined, a particular one), always joined with אַלְמֹנִי (prop. one not mentioned)
base
H6423 פְּלֹנִי a certain one (prop. one defined, a particular one), always joined with אַלְמֹנִי (prop. one not mentioned)
6423 ploniy pel-o-nee'
from 6395; such a one, i.e. a specified peccrson:--such.
see HEBREW for 06395
פְּלֹנִי (pe.lo.ni) — someone.
a certain one
Also means: pal.mo.ni (פַּלְמוֹנִי "certain" H6422)
Pron — Noun common · masculine singular constructHNcmsc
wun.
See NUMBER.
אַלְמֹנִי (almoniy) refers to an unspecified person or thing, essentially meaning 'someone' or 'a certain one.' It is derived from a root that conveys the idea of concealment, indicating that the name of the person or place is intentionally left unspoken. The entries consistently emphasize this notion of anonymity.
אַלְמֹנִי adj. some one, a certain (name unspoken)
base
H492 אַלְמֹנִי some one, a certain (name unspoken)
492 'almoniy al-mo-nee'
from 489 in the sense of concealment; some one (i.e. so and
so, without giving the name of the person or place):--one,
and such.
see HEBREW for 0489
אַלְמֹנִי (al.mo.ni) — someone.
someone, a certain one
Adj — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
תַּחֲנָה (tachanah) refers to an encampment or the act of encamping. It is derived from the root meaning to encamp and is used in a collective plural form. The term appears in contexts such as 2 Kings 6:8.
[תַּחֲנָה] n.f. encamping, or encampment; 2 K 6:8
ref
H8466 תַּחֲנָה
8466 tachanah takh-an-aw'
from 2583; (only plural collectively) an encampment:--camp.
see HEBREW for 02583
תַּחֲנָה (ta.cha.nah) — encampment.
encamping, encampment
N-fp | Suff — Noun common both singular absolute · suffixHNcbsa/Sp1bs
