2 Kings 8:15 — Word Study
WLCוַיְהִ֣י מִֽמָּחֳרָ֗ת וַיִּקַּ֤ח הַמַּכְבֵּר֙ וַיִּטְבֹּ֣ל בַּמַּ֔יִם וַיִּפְרֹ֥שׂ עַל־ פָּנָ֖יו וַיָּמֹ֑ת וַיִּמְלֹ֥ךְ חֲזָהאֵ֖ל תַּחְתָּֽיו׃ פ
BSAButhâyâh▸ the next daymochŏrâth [on the morrow, following day] Hazael tooklâqach▸ a thick clothmakbâr△ [coarse, heavy, coverlet, bed-cover] dippedṭâbal▸ it in watermayim [and soaked it] and spreadpâras▸ it overʻal the king’s facepânîym [upon his presence, in front of him] So Ben-hadad diedmûwth▸ [ceased to exist, passed away] and HazaelChăzâʼêl reignedmâlak▸ [ruled as king, took over] in his placetachath [stead, underneath him]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֣י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| מִֽמָּחֳרָ֗ת | from [the] next day | Preposition, noun common feminine singular absolute |
| וַיִּקַּ֤ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| הַמַּכְבֵּר֙ | the coverlet | Particle, noun common masculine singular absolute |
| וַיִּטְבֹּ֣ל | and he dipped [it] | Verb, Qal, sequential imperfect third person masculine singular |
| בַּמַּ֔יִם | in water | Preposition, noun common masculine plural absolute |
| וַיִּפְרֹ֥שׂ | and he spread [it] out | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | over | Preposition |
| פָּנָ֖יו | face his | Noun common masculine plural construct, suffix |
| וַיָּמֹ֑ת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּמְלֹ֥ךְ | and he became king | Verb, Qal, sequential imperfect third person masculine singular |
| חֲזָהאֵ֖ל | Hazael | Noun proper masculine |
| תַּחְתָּֽיו׃ פ | in place of him | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the next day Hazael took a thick cloth, dipped it in water, and spread it over the king’s face. So Ben-hadad died, and Hazael reigned in his place. |
| KJV | And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead. |
| ASV | And it came to pass on the morrow, that he took the coverlet, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead. |
| YLT | And it cometh to pass on the morrow, that he taketh the coarse cloth, and dippeth in water, and spreadeth on his face, and he dieth, and Hazael reigneth in his stead. |
| WEB | On the next day, he took a thick cloth, dipped it in water, and spread it on the king’s face, so that he died. Then Hazael reigned in his place. |
| BBE | Now on the day after, Hazael took the bed-cover, and making it wet with water, put it over Ben-hadad's face, causing his death: and Hazael became king in his place. |
Where they part company is in the rendering of מַכְבֵּר — see How Translations Differ.
The sentence is structured with a main clause followed by participial phrases that detail Hazael's actions, culminating in the result of those actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֲזָאֵל
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 13 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 8:15
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 Death of Ben-hadadgenerated
2 Kings 8:15 recounts Hazael's treachery as he takes drastic measures to secure his position as king. After consulting with the prophet Elisha, Hazael returns to his master, King Ben-hadad, and kills him by smothering him with a cloth. This act of betrayal marks a pivotal moment in the history of Israel and Syria, leading to Hazael's reign as king.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 8:13 | “But how could your servant, a mere dog, do such a monstrous thing?” said Hazael. And Elisha answered, “The LORD has shown me that you will be king over Aram.” |
| 2 | 1 Samuel 16:12–13 | So Jesse sent for his youngest son and brought him in. He was ruddy, with beautiful eyes and a handsome appearance. And the LORD said, “Rise and anoint him, for he is the one.” |
| 3 | 1 Samuel 24:4–7 | So David’s men said to him, “This is the day about which the LORD said to you, ‘Behold, I will deliver your enemy into your hand, that you may do with him as you wish.’” Then David crept up secretly and cut off a corner of Saul’s robe. |
| 4 | 1 Samuel 26:9–11 | But David said to Abishai, “Do not destroy him, for who can lift a hand against the LORD’s anointed and be guiltless?” |
| 5 | 1 Kings 11:26–37 | Now Jeroboam son of Nebat was an Ephraimite from Zeredah whose mother was a widow named Zeruah. Jeroboam was a servant of Solomon, but he rebelled against the king, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מַכְבֵּר, ha.makh.Bergenerated
The Hebrew word מַכְבֵּר (makhber) refers to a thick or coarse cloth, often used as a coverlet. In this context, it is the means by which Hazael carries out his deadly plan against Ben-hadad. The term suggests an item of practical use, underscoring the cold calculation behind Hazael's actions.
This word appears only once in the Hebrew Bible, emphasizing its unique role in this narrative. The choice of a heavy cloth to smother the king illustrates the brutality of Hazael's rise to power.
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 וַיִּקַּ֤ח, and he took, governs the actions of Hazael, with several phrases describing what he did. The structure emphasizes the sequence of actions: taking the cloth, dipping it, spreading it, and the subsequent death of Ben-hadad.
The sentence flows with a clear cause-and-effect relationship, where each action leads directly to the next, culminating in the death of the king and the rise of Hazael.
Septuagint Backgroundgenerated
The Septuagint translates מַכְבֵּר as μαξμα, indicating a similar concept of a cover or cloth. This choice aligns with the narrative's focus on the physical act of smothering.
The use of ἐβασίλευσεν for Hazael's reign suggests a direct correlation to the Hebrew meaning of ruling, reinforcing the transition of power that follows the assassination.
In plain words — the whole versegenerated
2 Kings 8:15 tells how Hazael killed King Ben-hadad by smothering him with a thick cloth. After this act, Hazael became king, marking a significant change in leadership.
Frequently Asked Questionsgenerated
Hazael was driven by ambition and the prophecy given by Elisha, which foretold that he would become king.
The cloth symbolizes the method of betrayal and the coldness of Hazael's actions, as he used it to suffocate the king.
Hazael's rise to power marked a turning point in the relationship between Israel and Syria, leading to conflicts that would shape future events.
It indicates that Hazael not only took the throne but also established a new regime, replacing Ben-hadad's leadership.
Reflection Questionsgenerated
- What does this act of betrayal reveal about Hazael's character?
- How do the actions of Hazael reflect the political climate of the time?
- In what ways can we see ambition leading to moral compromise in leadership today?
- What lessons can we learn from the consequences of Hazael's actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 8:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass on the morrow,.... In such haste was Hazael to be king, as the prophet said he would be: that he took a thick cloth, and dipped it in water, and spread it on his face, so that he
Read John Gill on 2 Kings 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
Read Robert Jamieson on 2 Kings 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpread it on his face; pretending, it may be, to cool his immoderate heat with it; but applying it so closely, that he choked him therewith; by which artifice his death seemed to be natural, there being no signs of a violent death upon his body. And this he the more boldly attempted, because the prophet’ s prediction made him confident of the success. Hazael reigned in his stead; having the favour of the people, and of the men of war.
Read Matthew Poole on 2 Kings 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 8:15 And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and spread [it] on his face, so that he died: and Hazael reigned in his stead.Ver. 15. He took a thick cloth.] A blanket, saith the Vulgate; a haircloth, saith Pagnine; a coarse canvas, saith the Chaldee; and that empoisoned, haply, saith Serrarius, as was Hercules’ s shirt, sent him by Deianira; or as was the garment put on by Otho III, emperor; by Ladislaus, king of Hungary, and by Solyman the Grand Signior. Princes usually find treason in trust, and are killed by their nearest friends; as Augustus was by his wife Livia, Claudius by Agrippina, &c. And dipped it in water.] Under a pretence…
Read John Trapp on 2 Kings 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) He took—i.e., Hazael, the nearest subject. Ewald objects that if Hazael were meant, his name would not occur where it does at the end of the verse. But the objection does not hold, for in relating who succeeded to the throne, it was natural to give the name of the new king. Further, a considerable pause must be understood at “he died.” The Judæan editor of Kings then appropriately concludes: “So Hazael reigned in his stead.” The mention of the name significantly reminds us that Elisha had designated Hazael as the future king. Besides, after the words “and he died,” it would have been more ambiguous than usual to add, “and he reigned in his stead.” A thick cloth.—Rather, the quilt, or…
Read Charles John Ellicott on 2 Kings 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. A thick cloth] The versions, in general, understand this of a hairy or woollen cloth. So that he died] He was smothered, or suffocated.
Read AdamClarke on 2 Kings 8 →CambridgeThe Cambridge Bible for Schools and Colleges15. on the morrow] He would not tarry. The means he employed was probably the coverlet of the bed, which, soaked and laid over the sick man’s face, would effectually stop his breath. The noun rendered ‘thick cloth’ [R.V. the coverlet] is only found here, but it is connected with a verb which signifies ‘to weave’. Hence it was some woven stuff. ‘Coverlet’ is the rendering sanctioned by the LXX. which has τὸστρῶμα. Death so caused would give very little sign of violence, and might in those early times be readily referred to the disease of which the king was sick. The Targum interprets the word of the mosquito-curtains round the bed, but these would be unsuitable for such a purpose. Josephus…
Read Cambridge on 2 Kings 8 →Albert Barnes1798–1870Barnes' Notes on the BibleA thick cloth - Probably, a cloth or mat placed between the head and the upper part of the bedstead, which in Egypt and Assyria was often so shaped that pillows (in our sense) were unnecessary.
Read Albert Barnes on 2 Kings 8 →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
But the next day Hazael took a thick cloth, dipped it in water, and spread it over the king’s face. So Ben-hadad died, and Hazael reigned in his place.
On the next day, he took a thick cloth, dipped it in water, and spread it on the king’s face, so that he died. Then Hazael reigned in his place.
But the next day Hazael took a thick cloth, dipped it in water, and spread it over the king’s face. So Ben-hadad died, and Hazael reigned in his place.
The next day Hazael took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s face until he died. Then Hazael replaced him as king.
Tyndale line
And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
And it came to pass on the morrow, that he took the coverlet, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
And it came to pass on the morrow, that he took the coverlet, and dipped it in water, and spread it on his face, So that he died: and Hazael reigned in his stead.
And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
And on the morow he tooke a thick cloth and dipt in it water, and spread it on his face, and hee dyed: and Hazael reigned in his stead.
Strictly literal
And it came to pass the next day, that he took the coverlet and dipped [it] in water, and spread it over his face, so that he died; and Hazael reigned in his stead.
And it cometh to pass on the morrow, that he taketh the coarse cloth, and dippeth in water, and spreadeth on his face, and he dieth, and Hazael reigneth in his stead.
And it comes to pass on the next day, that he takes the coarse cloth, and dips [it] in water, and spreads [it] on his face, and he dies, and Hazael reigns in his stead.
And it came to pass on the morrow, that he took a cover lid, and dipped it in water, and spread it over his face, and he died: and Chazael became king in his stead.
Then the next day Hazael took the blanket and dipped it in water, and spread it on Ben Hadad's face so that he died. Then Hazael became king in his place.
From the Latin
And on the next day he took a blanket, and pouted water on it, and spread it upon his face: and he died, and Hazael reigned in his stead.
Simplified
But the following day Hazael took the bed cover, soaked it in water, and spread it over the king's face until he died. Then Hazael took over from him as king.
Now on the day after, Hazael took the bed-cover, and making it wet with water, put it over Ben-hadad's face, causing his death: and Hazael became king in his 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 agree in their wording, with all 13 words matched in the Hebrew and Greek translations. This consistency highlights the reliability of the text in recounting this pivotal event.
וַיְהִ֣י מִֽמָּחֳרָ֗ת וַיִּקַּ֤ח הַמַּכְבֵּר֙ וַיִּטְבֹּ֣ל בַּמַּ֔יִם וַיִּפְרֹ֥שׂ עַל־ פָּנָ֖יו וַיָּמֹ֑ת וַיִּמְלֹ֥ךְ חֲזָהאֵ֖ל תַּחְתָּֽיו׃ פ
13 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 8:15
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 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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָחֳרָת (mochorath) refers to the morrow or the day following a past day. It is a feminine noun derived from a related term, indicating its use in contexts referring to tomorrow or the next day. The word appears in 1 Samuel 30:17.
מָחֳרָת n.f. the morrow (the day following a past day)
base
H4283 מָחֳרָת the morrow (the day following a past day)
4283 mochorath mokh-or-awth'
or mochoratham (1 Sam. 30:17) {mokh-or-aw- thawm'}; feminine
from the same as 4279; the morrow or (adverbially)
tomorrow:--morrow, next day.
see HEBREW for 04279
מׇחֳרָת (mo.cho.rat) — morrow.
the morrow, the day after
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מַכְבֵּר (makbar) refers to a thick or netted cloth, often used as a coverlet. The term is notably used in 2 Kings 8:15, where Hazael uses such a cloth to smother Ben-hadad. The word is derived from a root meaning to cover.
מַכְבֵּר n.[m.] a netted cloth or coverlet; 2 K 8:15 of the cloth which Hazael dipped in water, and spread over Ben-hadad’s face to smother him.
done
H4346 מַכְבֵּר, מַכְבָּר
4346 makbar mak-bawr'
from 3527 in the sense of covering; a cloth (as netted
(compare 4345)):--thick cloth.
see HEBREW for 03527
see HEBREW for 04345
מַכְבֵּר (makh.bar) — cloth.
netted cloth or coverlet
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
טָבַל (tabal) is a primitive root meaning to dip or immerse. It covers actions such as dipping into something or plunging oneself. The word appears in various forms, including Qal and Niphal, indicating both active and passive usages.
H2881 טָבַל dip
2881 tabal taw-bal'
a primitive root; to dip, to immerse:--dip, plunge.
טָבַל (ta.val) — to dip.
1) to dip, dip into, plunge
1a) (Qal)
1a1) to dip in or into
1a2) to dip oneself
1b) (Niphal) to be dipped
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
פָּרַשׂ (paras) is a Hebrew verb meaning to spread out or scatter. It encompasses actions like breaking apart, dispersing, and stretching forth. The word appears in various forms, including Qal (to spread), Niphal (to be scattered), and Piel (to scatter). The entries collectively highlight its use in contexts of spreading or scattering, but do not provide specific verse references.
פָּרַשׂ vb. spread out, spread
Qal
spread out
spread
Niph. they shall be scattered
Pi.
spread out
= scatter
base
H6566 פָּרַשׂ spread out, spread
6566 paras paw-ras'
a primitive root; to break apart, disperse, etc.:--break,
chop in pieces, lay open, scatter, spread (abroad, forth,
selves, out), stretch (forth, out).
פָּרַשׂ (pa.ra.s) — to spread.
1) to spread, spread out, stretch, break in pieces
1a) (Qal)
1a1) to spread out, display
1a2) to spread over
1b) (Niphal) to be scattered, be spread out
1c) (Piel)
1c1) to spread out
1c1) to scatter
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
חֲזָאֵל (Chaza'el) refers to a king of Syria, noted for his role during the Divided Monarchy. The name means 'God has seen' and he is first mentioned in 1 Kings 19:15. He was sent by Ben-hadad to the prophet Elisha and later killed Ben-hadad to take the throne, engaging in conflicts with Judah and Israel.
חֲזָהאֵל n.pr.m. (Ēl sees) king of Aram
base
H2371 חֲזָהאֵל, חֲזָאֵל
2371 Chaza'el khaz-aw-ale'
or Chazahoel {khaz-aw-ale'}; from 2372 and 410; God has seen;
Chazael, a king of Syria:--Hazael.
see HEBREW for 02372
see HEBREW for 0410
חֲזָהאֵל (cha.za.el) — Hazael.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.19.15;
father of: Ben-hadad (H1130I)
§ Hazael = "one who sees God"
a king of Syria; sent by his master, Ben-hadad, to the prophet Elisha, to seek a remedy for Ben-hadad's leprosy; apparently later killed Ben-hadad, assumed the throne, and soon became engaged in a war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead
N-proper — Noun proper masculineHNpm
ha-za'-el, ha'-za-el, haz'-a-el (chaza'-el and chazah'-el; Hazael; Assyrian haza'ilu):
1. In Biblical History:
Comes first into Biblical history as a high officer in the service of Ben-hadad II, king of Syria (2Ki 8:7 ff; compare 1Ki 19:15 ff). He had been sent by his sick sovereign to inquire of the prophet Elisha, who was then in Damascus, whether he should recover of his sickness or not. He took with him a present "even of every good thing of Damascus, forty camels' burden," and stood before the man of God with his master's question of life or death. To it Elisha made the oracular response, "Go, say unto him, Thou shalt surely recover; howbeit Yahweh hath showed me that he shall surely die." Elisha looked steadfastly at Hazael and wept, explaining to the incredulous officer that…
Hazael
Whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15), after he had put the king to death (2 Kings 8:15). His interview with Elisha is mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged “all the land of Gilead,” etc. (2 Kings 10:33), which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him “all…
(whom God sees), a king of Damascus who reigned from about B.C. 886 to B.C. 840. He appears to have been previously a person in a high position at the court of Ben-hadad, and was sent by his master to Elisha to inquire if he would recover from the malady under which he was suffering. Elisha’s answer led to the murder of Ben-hadad by his ambitious servant, who forthwith mounted the throne. (2 Kings 8:7-15) He was soon engaged in war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead. Ibid. (2 Kings 8:28) Towards the close of the reign of Jehu, Hazael led the Syrians against the Israelites (about B.C. 860), whom he "smote in all their coasts," (2 Kings 10:32) thus accomplishing the prophecy of…
An officer of Benhadad king of Syria, whose future accession to the throne was revealed to the prophet Elijah, then at Damascus, as to his recovery from sickness, and on the next day smothered the king with a wet cloth, 2Ki 8:7-15, B. C. 885. His discomposure under the eye of the prophet was an indication that he had already meditated this crime. Having usurped the throne, he reigned forty years; and by his successful and cruel wars against Judah and Israel justified the forebodings of Elisha, 2Ki 8:28 10:32 12:17 13:3,7 2Ch 22:5.
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms