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2 Kings 8:29 — Word Study

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WLCוַיָּשָׁב֩ יוֹרָ֨ם הַמֶּ֜לֶךְ לְהִתְרַפֵּ֣א בְיִזְרְעֶ֗אל מִן־ הַמַּכִּים֙ אֲשֶׁ֨ר יַכֻּ֤הוּ אֲרַמִּים֙ בָּֽרָמָ֔ה בְּהִלָּ֣חֲמ֔וֹ אֶת־ חֲזָהאֵ֖ל מֶ֣לֶךְ אֲרָ֑ם וַאֲחַזְיָ֨הוּ בֶן־ יְהוֹרָ֜ם מֶ֣לֶךְ יְהוּדָ֗ה יָרַ֡ד לִרְא֞וֹת אֶת־ יוֹרָ֧ם בֶּן־ אַחְאָ֛ב בְּיִזְרְעֶ֖אל כִּֽי־ חֹלֶ֥ה הֽוּא׃ פ

BSASo Kingmelek JoramYôwrâm [the son of Ahab, a king of Israel] returnedshûwb to JezreelYizrᵉʻêʼl [a city in Israel, a place of God's nurturing growth] to recoverrâphâʼ [to heal, to mend] frommin the woundsmakkâh [the blows, the injuries] thatʼăsher the ArameansʼĂrammîy [the people of Aram, a region in Syria] had inflicted on himnâkâh [had struck, had smitten] at RamahRâmâh [a city in Palestine, a place of battle] when he foughtlâcham [when he battled, when he warred] againstʼêth HazaelChăzâʼêl [a king of Aram, one who sees God] kingmelek of AramʼĂrâm [a region in Syria, a land of the Arameans] Then AhaziahʼĂchazyâh [Jehovah holds or sustains, a king of Judah] sonbên of JehoramYᵉhôwrâm [a king of Judah, exalted by God] kingmelek of JudahYᵉhûwdâh [a tribe and region in Israel] went downyârad [descended, came down] to JezreelYizrᵉʻêʼl to visitrâʼâh [to see, to look upon] JoramYôwrâm [a king of Israel, exalted by God] sonbên of AhabʼAchʼâb [a king of Israel, brother or father] becausekîy [Joram]hûwʼ had been woundedchâlâh [had been struck, had been injured, was sick]

Word
Listen & take away2 Kings 8
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 29 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Hu') — no per-word recordings of the Hebrew exist to link to.
Take it away
2 Kings 8:29quick helps
In a sentenceKing Joram returned to Jezreel to heal from his wounds inflicted by the Arameans.
Who is speakingThe narrative describes King Joram and Ahaziah, both rulers in Israel and Judah.
Where we areThe events unfold in Jezreel, a significant city in Israel.
The hard wordוַיָּשָׁב
Take awayJoram's return signifies a moment of recovery and connection amid conflict.
7 commentators on this verse Gill, Poole, Trapp, Ellicott & more — read them › clause subjectאֲרַמִּי verbשׁוּב The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — 2 Kings 8:29

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 Return of King Joramgenerated

26Ahaziah was twenty-two years old when he became king, and he reigned in Jerusalem one year. His mother’s name was Athaliah, the granddaughter of Omri king of Israel.
27And Ahaziah walked in the ways of the house of Ahab and did evil in the sight of the LORD like the house of Ahab, for he was a son-in-law of the house of Ahab.
28Then Ahaziah went with Joram son of Ahab to fight against Hazael king of Aram at Ramoth-gilead, and the Arameans wounded Joram.
29So King Joram returned to Jezreel to recover from the wounds that the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.

2 Kings 8:29 recounts King Joram's return to Jezreel after being wounded in battle against Hazael, the king of Aram. This passage highlights the ongoing conflicts between Israel and Aram, as well as the personal struggles of the kings involved. Joram's recovery is not just physical but also a moment for familial connection, as his cousin Ahaziah comes to visit him, illustrating the intertwining of royal duties and personal relationships during a tumultuous period in Israel's history.


Cross References

ReferenceText (BSB)
12 Kings 9:15but King Joram had returned to Jezreel to recover from the wounds he had suffered at the hands of the Arameans in the battle against Hazael their king.) So Jehu said, “If you commanders wish to make me king, then do not let anyone escape from the city to go and tell it in Jezreel.”
22 Kings 9:16Then Jehu got into his chariot and went to Jezreel, because Joram was laid up there and Ahaziah king of Judah had gone down to see him.
32 Chronicles 22:6–7so he returned to Jezreel to recover from the wounds they had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.
41 Kings 22:34However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!”

The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to


The Key Word וַיָּשָׁב, vai.ya.Shavgenerated

The verb שׁוּב (shuwb) means 'to return' or 'to turn back.' It is used in various contexts, often indicating a physical return to a place or a spiritual return to God. In this verse, it specifically refers to Joram's return to Jezreel, emphasizing his need to recover from the wounds he sustained in battle.

The parsing indicates that this is a sequential imperfect verb in the third person masculine singular form, showing that Joram's action of returning is part of a narrative sequence. It suggests not only a physical movement but also a significant moment in the story of Israel's kings.


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 of the verse is וַיָּשָׁב, he returned, which governs the entire sentence. This structure indicates that Joram's return is the focal action, with several phrases providing context about his recovery and the circumstances surrounding it.

The sentence is complex, with multiple clauses detailing the actions and relationships of the characters involved. The word order emphasizes Joram's return as a pivotal moment, followed by the reasons for his return and the subsequent actions of Ahaziah.


Septuagint Backgroundgenerated

The Septuagint translates וַיָּשָׁב as ἐπέστρεψεν (epestrepse), meaning 'he returned.' This choice maintains the sense of returning but may imply a broader interpretation of Joram's journey back to health and stability.

This translation reflects a continuity with the Hebrew text while also adapting it to the Greek-speaking audience's understanding of the narrative.


In plain words — the whole versegenerated

2 Kings 8:29 tells us that King Joram returned to Jezreel to heal from the wounds he received in battle against Hazael, king of Aram. Ahaziah, the son of Jehoram, went down to visit him because Joram was injured. This passage highlights the connections between the kings of Israel and Judah during a time of conflict.


Frequently Asked Questionsgenerated

What does Joram's return to Jezreel signify?

Joram's return indicates a moment of recovery and the continuation of his role as king after being wounded in battle.

Why did Ahaziah go to visit Joram?

Ahaziah went to visit Joram to check on him after his injuries, showing the familial ties and political alliances between the two kings.

What was the significance of the battle at Ramah?

The battle at Ramah represents the ongoing conflict between Israel and Aram, highlighting the political tensions and struggles for power during this period.

How does this passage reflect the relationships between the kings?

The passage illustrates the interconnectedness of the royal families and their responsibilities, as well as the personal impacts of their political actions.


Reflection Questionsgenerated

  1. What can we learn about recovery and healing from Joram's experience?
  2. How do the relationships between the kings influence their decisions and actions?
  3. In what ways does conflict shape the narrative of leadership in this period?
  4. How can we apply the lessons of familial ties and political alliances to our own lives?

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on 2 Kings 8:29 itself, not merely on the chapter around it.

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

Ver. 29 And King Joram went back,.... From Ramoth, having taken it, and left his army there: to be healed in Jezreel of the wounds which the Syrians had given him at Ramah; the same with

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Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

The same place with Ramoth, or Ramoth-gilead.

Read Matthew Poole on 2 Kings 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

2 Kings 8:29 And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.Ver. 29. To be healed in Jezreel.] Which is said to be twenty-four miles from Ramothgilead, and was looked upon as a place of more security.

Read John Trapp on 2 Kings 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(29) Joram went back.—With a few personal attendants. He left the army at Ramoth (2 Kings 9:14) under the command of the generals, and perhaps of Ahaziah. In Jezreel.—The seat of the court at this time. (Comp. 2 Kings 10:11; 2 Kings 10:13.) To reach Samaria, moreover, Joram would have had to cross a mountainous country, while he could be carried to Jezreel by an easier route through the valley of the Jordan. Which the Syrians had gýven.—The verb is imperfect. Ewald suggests that the Hebrew letters may indicate a dialectic pronunciation of the perfect. It is more likely that the imperfect is here used in the sense of repetition, implying that Joram was wounded on more than one occasion.…

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AdamClarkeAdam Clarke's Commentary on the Bible

Verse 29. Went back to be healed in Jezreel] And there he continued till Jehu conspired against and slew him there. And thus the blood of the innocents, which had been shed by Ahab and his wife Jezebel, was visited on them in the total extinction of their family. See the following chapters, where the bloody tale of Jehu's conspiracy is told at large. I HAVE already had to remark on the chronological difficulties which occur in the historical books; difficulties for which copyists alone are responsible. To remove them by the plan of reconciliation, is in many cases impracticable; to conjectural criticism we must have recourse. And is there a single ancient author of any kind, but…

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CambridgeThe Cambridge Bible for Schools and Colleges

29. And king Joram went back [R.V. returned] to be healed in Jezreel] The verb is changed to conform to the translation in Chronicles. Jezreel was one of the capital cities of the northern kingdom, where was a royal palace, and where all attendance could be procured. Ramah] This is put for Ramoth-gilead, both here and in the parallel passage in Chronicles, but nowhere else. Ramah is a singular noun meaning ‘high land’ and Ramoth is the plural of it, and Ramah is used for the name of two or three other places, one in the tribe of Benjamin and one in the hill country of Ephraim, all no doubt distinguished by their elevated situation. The land of Gilead was all mountainous, and the town of…

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Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

29. Joram went back to be healed — Not, however, until after he had taken possession of Ramoth, which he left in charge of Jehu. Ramah — The same with Ramoth-gilead.

Read Daniel Denison Whedon 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

BSBBerean Standard Bible2020

So King Joram returned to Jezreel to recover from the wounds that the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.

WEBWorld English Bible2000

King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

MSBMajority Standard Bible2022

So King Joram returned to Jezreel to recover from the wounds that the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.

NETBNew English Translation2006

King Joram returned to Jezreel to recover from the wounds he received from the Syrians in Ramah when he fought against King Hazael of Syria. King Ahaziah son of Jehoram of Judah went down to visit Joram son of Ahab in Jezreel, for he was ill.

Tyndale line

KJVKing James Version1611

And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

ASVAmerican Standard Version1901

And king Joram returned to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

RVARevised Version, American1894

And king Joram returned to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

NWBWebster's Bible1833

And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

GNVGeneva Bible1599

And King Ioram returned to bee healed in Izreel of the wounds which ye Aramites had giuen him at Ramah, whe he fought against Hazael King of Aram. And Ahaziah the sonne of Iehoram King of Iudah went downe to see Ioram the sonne of Ahab in Izreel, because he was sicke.

Strictly literal

DBYDarby Translation1890

And king Joram returned to be healed in Jizreel of the wounds that the Syrians had given him at Ramah, when he fought with Hazael king of Syria. And Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab at Jizreel, for he was sick.

YLTYoung's Literal Translation1862

and Joram the king turneth back to be healed in Jezreel of the wounds with which the Arameans smite him in Ramah, in his fighting with Hazael king of Aram, and Ahaziah son of Jehoram king of Judah hath gone down to see Joram son of Ahab in Jezreel, for he is sick.

LSVLiteral Standard Version2020

and Joram the king turns back to be healed in Jezreel of the wounds with which the Arameans strike him in Ramah, in his fighting with Hazael king of Aram, and Ahaziah son of Jehoram, king of Judah, has gone down to see Joram son of Ahab in Jezreel, for he is sick.

ILTInterlinear Literal Translation2000

And king Joram returned to be healed in Yizre'el of the wounds which the Syrians had inflicted on him at Ramah, when he was fighting against Chazael the king of Syria. And Achazyahu the son of Jehoram the king of Judah went down to see Joram the son of Achab in Yizre'el, because he was sick.

ULBUnlocked Literal Bible2017

King Joram returned to be healed in Jezreel of the wounds that the Arameans had given him at Ramah, when he fought against Hazael king of Aram. So Ahaziah son of Jehoram, king of Judah, went down to Jezreel to see Joram son of Ahab, because Joram had been wounded.

From the Latin

DRADouay-Rheims (Challoner)1899

And he went back to be healed, in Jezrahel: because the Syrians had wounded him in Ramoth when he fought against Hazael king of Syria. And Ochozias the son of Joram king of Juda, went down to visit Joram the son of Achab in Jezrahel, because he was sick there.

Simplified

FBVFree Bible Version2020

and he returned to Jezreel to recover from the wounds he'd received in Ramah fighting against Hazael king of Aram. Ahaziah, son of Jehoram, king of Judah, went to Jezreel to visit Joram, son of Ahab, because Joram was wounded.

BBEBible in Basic English1949

So King Joram went back to Jezreel to get well from the wounds which the bowmen had given him at Ramah, when he was fighting against Hazael, king of Aram. And Ahaziah, the son of Jehoram, king of Judah, went down to see Joram, the son of Ahab, in Jezreel, because he was ill.

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.

וַandclauseverbיָּשָׁב֩he.returnednoun phrase · subjectיוֹרָ֨םJoramnoun phraseהַtheמֶּ֜לֶךְkingprepositional phrase · prepositionalלְtoclauseverbהִתְרַפֵּ֣אget.himself.healedprepositional phrase · prepositionalבְinיִזְרְעֶ֗אלJezreelprepositional phrase · prepositionalמִןfromnoun phraseהַthenoun phraseמַּכִּים֙woundsrelpאֲשֶׁ֨רwhichclauseverbיַכֻּ֤theyobjectהוּwounded.himsubjectאֲרַמִּים֙[the].Arameansprepositional phrase · prepositionalבָּֽatnoun phrase(the)רָמָ֔הRamahprepositional phrase · prepositionalבְּwhenclauseverbהִלָּ֣חֲמ֔foughtsubjectוֹheprepositional phrase · prepositionalאֶתwithnoun phraseחֲזָהאֵ֖לHazaelnoun phraseמֶ֣לֶךְthe.kingאֲרָ֑םof.Aramוַandclausenoun phrase · subjectnoun phraseאֲחַזְיָ֨הוּAhaziahnoun phraseבֶןthe.sonיְהוֹרָ֜םof.Jehoramnoun phraseמֶ֣לֶךְthe.kingיְהוּדָ֗הof.Judahverbיָרַ֡דhe.went.downprepositional phrase · prepositionalלִtoclauseverbרְא֞וֹתseenoun phrase · objectאֶת(et)noun phraseיוֹרָ֧םJoramnoun phraseבֶּןthe.sonאַחְאָ֛בof.Ahabprepositional phrase · prepositionalבְּinיִזְרְעֶ֖אלJezreelclauseכִּֽי(dm)clauseverbחֹלֶ֥ה[was].sicksubjectהֽוּאhe

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 content, with 24 of the 31 words matched. However, the Septuagint's word order differs from the Hebrew, which may affect the emphasis and flow of the narrative.

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

וַיָּשָׁב֩ יוֹרָ֨ם הַמֶּ֜לֶךְ לְהִתְרַפֵּ֣א בְיִזְרְעֶ֗אל מִן־ הַמַּכִּים֙ אֲשֶׁ֨ר יַכֻּ֤הוּ אֲרַמִּים֙ בָּֽרָמָ֔ה בְּהִלָּ֣חֲמ֔וֹ אֶת־ חֲזָהאֵ֖ל מֶ֣לֶךְ אֲרָ֑ם וַאֲחַזְיָ֨הוּ בֶן־ יְהוֹרָ֜ם מֶ֣לֶךְ יְהוּדָ֗ה יָרַ֡ד לִרְא֞וֹת אֶת־ יוֹרָ֧ם בֶּן־ אַחְאָ֛ב בְּיִזְרְעֶ֖אל כִּֽי־ חֹלֶ֥ה הֽוּא׃ פ

Septuagintthe Greek the translators chose, word by word
וַיָּשָׁב֩ἐπέστρεψενהַמֶּ֜לֶךְιωραμלְהִתְרַפֵּ֣אἰατρευθῆναιבְיִזְרְעֶ֗אלιεζραελמִן־ἀπὸהַמַּכִּים֙πληγῶνאֲשֶׁ֨רὧνיַכֻּ֤הוּαὐτὸνבָּֽרָמָ֔הρεμμωθבְּהִלָּ֣חֲמ֔וֹἐνחֲזָהאֵ֖לαζαηλמֶ֣לֶךְβασιλέωςאֲרָ֑םσυρίαςוַאֲחַזְיָ֨הוּοξοζιαςבֶן־υἱὸςיְהוֹרָ֜םιωραμיָרַ֡דκατέβηלִרְא֞וֹתἰδεῖνבֶּן־υἱὸνאַחְאָ֛בαξααβבְּיִזְרְעֶ֖אלιεζραελכִּֽי־ὅτιחֹלֶ֥הἠρρώστειהֽוּא׃ פαὐτός

24 of the 31 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

2 Kings 8:29שׁוּבand he retuand he returnedשׁוּביְהוֹרָםJoramJoramיְהוֹרָםמֶ֫לֶךְthe kingthe kingמֶ֫לֶךְרָפָאto get himsto get himself רָפָאיִזְרְעֶאלin Jezreelin Jezreelיִזְרְעֶאלמִן־fromfromמִן־מַכָּהthe woundsthe woundsמַכָּהאֲשֶׁרwhichwhichאֲשֶׁרנָכָהthey woundethey wounded hiנָכָהאֲרַמִּי[the] Arame[the] Arameansאֲרַמִּירָמָהat Ramahat Ramahרָמָהלָחַםwhen foughtwhen fought heלָחַםאֵתwithwithאֵתחֲזָהאֵלHazaelHazaelחֲזָהאֵלמֶ֫לֶךְ[the] king [the] king ofמֶ֫לֶךְאֲרָםAramAramאֲרָםאֲחַזְיָ֫הוּand Ahaziahand Ahaziahאֲחַזְיָ֫הוּבֵּן[the] son o[the] son ofבֵּןיְהוֹרָםJehoramJehoramיְהוֹרָםמֶ֫לֶךְ[the] king [the] king ofמֶ֫לֶךְיְהוּדָהJudahJudahיְהוּדָהיָרַדhe went dowhe went downיָרַדרָאָהto seeto seeרָאָהאֵתthe object the object markאֵתיְהוֹרָםJoramJoramיְהוֹרָםבֵּן[the] son o[the] son ofבֵּןאַחְאָבAhabAhabאַחְאָביִזְרְעֶאלin Jezreelin Jezreelיִזְרְעֶאלכִּיforforכִּיחָלָה[was] sick[was] sickחָלָההוּאheheהוּאמָלַךְto reignto reignמָלַךְיְהוֹרָםJoramJoramיְהוֹרָםזָרַעto sowto sowזָרַעבָּנָהto buildto buildבָּנָהאֲרָםAramAramאֲרָםנָכָהto smiteto smiteנָכָהאָנָהto meetto meetאָנָהחָזָהto seeto seeחָזָהאָחַזto graspto graspאָחַזיהוהThe LordThe Lordיהוהיָדָהto give thto give thanksיָדָהאוֹתsign: mirasign: miraculouאוֹתאָחbrother: mbrother: male-sאָחרָפָהto slackento slackenרָפָהמֵןstringstringמֵןרָמָהhigh placehigh placeרָמָהאַרְמוֹןcitadel: pcitadel: palaceאַרְמוֹןחוּלto twist: to twist: trembחוּל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 2 Kings 8:29

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
וַיָּשָׁב֩vai.ya.Shav and he returned H7725 Verb · Qal · sequential imperfect third person masculine singular
1,057× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Tyndale gloss
to return: return
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּב 1056 vb. turn back, return

Qal 683;—turn back, return:

turn back

return, come or go back

esp. return unto

of dying

of revival from death

fig. of human relations:

return to leader, king

= change so as to appoach (in purpose, desire)

turn, i.e. resort to

return to a physical condition

abs. = change course of action

fig., specif. of spiritual relations:

turn back from God = apostatize

of י׳, turn away

turn back to God (= seek penitently)

abs. repent

turn back from evil

of י׳

of י׳, return (to shew favour)

of inanimate things (sts. personified, or treated as things of life):

denoting repetition, etc.

trans.

Pō‛l.

bring back

fig. restore, refresh

restore, repair

lead away (enticingly)

shew turning = apostatize

Hiph. 353 cause to return, bring back

bring back into bondage

put back

= draw back

= give back, restore

= relinguish

= give in payment, requital

bring one back (from dead)

bring back heart

= refresh

Read the full entry →
Brown-Driver-Briggs glosses

H7725 שׁוּב turn back, return .—turn back, return: . turn back

. return, come or go back

. esp. return unto

. . of dying

. of revival from death

. fig. of human relations: . return to leader, king

. = change so as to appoach (in purpose, desire)

. turn, i.e. resort to

. return to a physical condition

. abs. = change course of action

. fig., specif. of spiritual relations: . turn back from God = apostatize

. of י׳, turn away

. turn back to God (= seek penitently)

. abs. repent

. turn back from evil

. of י׳

. of י׳, return (to shew favour)

. of inanimate things (sts. personified, or treated as things of life):

. denoting repetition, etc.

. trans.

. . bring back

. . fig. restore, refresh

. restore, repair

. lead away (enticingly)

. shew turning = apostatize

. cause to return, bring back . . bring back into bondage

. put back

. = draw back

. = give back, restore

. = relinguish

. = give in payment, requital

Read the full entry →
Strong's Hebrew Dictionary

7725 shuwb shoob

a primitive root; to turn back (hence, away) transitively or

intransitively, literally or figuratively (not necessarily

with the idea of return to the starting point); generally to

retreat; often adverbial, again:--((break, build, circumcise,

dig, do anything, do evil, feed, lay down, lie down, lodge,

make, rejoice, send, take, weep)) X again, (cause to) answer

(+ again), X in any case (wise), X at all, averse, bring

(again, back, home again), call (to mind), carry again (back),

cease, X certainly, come again (back), X consider, +

continually, convert, deliver (again), + deny, draw back,

fetch home again, X fro, get (oneself) (back) again, X give

(again), go again (back, home), (go) out, hinder, let, (see)

more, X needs, be past, X pay, pervert, pull in again, put

(again, up again), recall, recompense, recover, refresh,

relieve, render (again), requite, rescue, restore, retrieve,

Read the full entry →
Translators Brief Hebrew Lexicon

שׁוּב (shuv) — to return: return.

: return

1) to return, turn back

1a) (Qal)

1a1) to turn back, return

1a1a) to turn back

1a1b) to return, come or go back

1a1c) to return unto, go back, come back

1a1d) of dying

1a1e) of human relations (fig)

1a1f) of spiritual relations (fig)

1a1f1) to turn back (from God), apostatise

1a1f2) to turn away (of God)

1a1f3) to turn back (to God), repent

1a1f4) turn back (from evil)

1a1g) of inanimate things

1a1h) in repetition

1b) (Polel)

1b1) to bring back

1b2) to restore, refresh, repair (fig)

1b3) to lead away (enticingly)

1b4) to show turning, apostatise

1c) (Pual) restored (participle)

1d) (Hiphil) to cause to return, bring back

1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment

1d2) to bring back, refresh, restore

1d3) to bring back, report to, answer

1d4) to bring back, make requital, pay (as recompense)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
יוֹרָ֨םyo.Ram Joram H3141 Noun proper masculine
20× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Joram was a king of Judah who lived during the time of the Divided Monarchy, and is mentioned in 1 Kings and 2 Kings. He was the son of Jehoshaphat and the father of Ahaziah, and his name is also translated as Joram in some Bible versions.
Amplified meaning
the son of Ahab, a king of Israel
Tyndale gloss
Joram
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹרָם (yo-ram) refers to Joram, a name associated with several figures in the Old Testament, including kings of Judah and Israel, and a Levite. The name means 'Jehovah is exalted.' Notably, one Joram was the son of King Jehoshaphat of Judah, while another was the son of King Ahab of Israel. The entries indicate that Joram is a significant name in biblical history, with multiple individuals bearing it.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְהוֹרָם, יוֹרָם, יֹרָם n.pr.m. (י׳ is exalted)

king of Judah, son of Jehoshaphat

king of Israel son of Ahab

priest in time of Jehoshaphat

son of Tou, king of Hamath

a Levite

base

Brown-Driver-Briggs glosses

H3141 יְהוֹרָם, יוֹרָם, יֹרָם

Strong's Hebrew Dictionary

3141 Yowram yo-rawm'

a form of 3088; Joram, the name of three Israelites and one

Syrian:--Joram.

see HEBREW for 03088

Translators Brief Hebrew Lexicon

יוֹרָם (yo.ram) — Joram.

A man living at the time of United Monarchy, first mentioned at 2Sa.8.10;

son of: Toi (H8583); also called Hadoram at 1Ch.18.10;

Also named: ha.do.ram (הֲדוֹרָם "Hadoram" H1913)

§ Joram = "Jehovah is exalted"

1) son of king Jehoshaphat of Judah and himself king of Judah for 8 years; his wife was the wicked Athaliah who was probably the instigator for his returning the nation of Judah to the worship of Baal

2) son of king Ahab of the northern kingdom of Israel and king of Israel himself for 12 years; he was murdered by Jehu on the plot of land for which his father had murdered Naboth thus fulfilling the prophecy of Elijah to the very letter

3) a Levite in the time of David and an ancestor of Shelomith

4) son of Toi, king of Hamath

יוֹרָם (yo.ram) — Joram.

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

jo'-ram (yoram, "Yahweh is exalted"; compare JEHORAM):

(1) Son of Toi (or Tou, according to Septuagint, Codex Vaticanus, and 1Ch 18:9,10), sent by his father to greet David (2Sa 8:10) = "Hadoram" (1Ch 18:9,10) a form preferred by commentators in 2Sa also.

(2) Same as Jehoram, king of Judah (2Ki 8:21-24; 11:2; 1Ch 3:11; Mt 1:8 Ioram).

(3) Same as Jehoram, king of Northern Israel (2Ki 8:29; compare 2Ki 9:15 the Revised Version margin).

Easton's Bible Dictionary

Joram

=Jeho’ram. (1.) One of the kings of Israel (2 Kings 8:16, 25, 28). He was the son of Ahab.

(2.) Jehoram, the son and successor of Jehoshaphat on the throne of Judah (2 Kings 8:24).

Smith's Bible Dictionary

(whom Jehovah has exalted). Son of Ahab king of Israel. (2 Kings 8:16,25,28,29; 9:14,17,21-23,29) [JEHORAM, 1] Son of Jehosphaphat; king of Judah. (2 Kings 8:21,23,24; 1 Chronicles 3:11; 2 Chronicles 22:5,7; Matthew 1:8) [JEHORAM, 2] A priest in the reign of Jehoshaphat. (2 Chronicles 17:8) A Levite, ancestor of Shelomith, in the time of David. (1 Chronicles 26:25) Son of Toi king of Hamath. (2 Samuel 8:10) [HADORAM] 1 Esd. 1:9. [JOSABAD, 3]

Hitchcock's Bible Names Dictionary

to cast; elevated

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
הַמֶּ֜לֶךְha.Me.lekh the king H4428 Particle · noun common masculine singular absolute
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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;

Nave's Topical Bible

→ Called KING OF KINGS Ezr 7:12; Eze 26:7; Da 2:37

→ Divinely authorized De 17:15; 1Sa 9:16,17; 16:12; 1Ch 22:10; 2Ch 2:11,12; Pr 8:15; Da 2:21,37; 4:17; 5:20; Ho 8:4; 13:11

→ How chosen

By divine appointment, Saul 1Sa 10:1

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
לְהִתְרַפֵּ֣אle.hit.ra.Pe' to get himself healed H7495 Preposition · verb hithpael infinitive construct common
67× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to heal or mend, often referring to God's power to cure physical or emotional hurts, as seen in Psalm 103:3.
Amplified meaning
to heal, to mend
Tyndale gloss
to heal
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָפָא vb. heal

Qal heal

Niph. be healed

Pi. have healed, heal

Hithp. in order to get healed

base

Brown-Driver-Briggs glosses

H7495 רָפָא heal

Strong's Hebrew Dictionary

7495 rapha' raw-faw'

or raphah {raw-faw'}; a primitive root; properly, to mend (by

stitching), i.e. (figuratively) to cure:--cure, (cause to)

heal, physician, repair, X thoroughly, make whole. See 7503.

see HEBREW for 07503

Translators Brief Hebrew Lexicon

רָפָא (ra.pah) — to heal.

1) to heal, make healthful

1a) (Qal) to heal

1a1) of God

1a2) healer, physician (of men)

1a3) of hurts of nations involving restored favour (fig)

1a4) of individual distresses (fig)

1b) (Niphal) to be healed

1b1) literal (of persons)

1b2) of water, pottery

1b3) of national hurts (fig)

1b4) of personal distress (fig)

1c) (Piel) to heal

1c1) literal

1c2) of national defects or hurts (fig)

1d) (Hithpael) in order to get healed (infinitive)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct common
HR/Vtcc
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
בְיִזְרְעֶ֗אלve.yiz.re.'El in Jezreel H3157 Preposition · noun proper
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Jezreel means God sows, the name of a city in Issachar and a place in Palestine where God sows or nurtures growth.
Amplified meaning
a city in Israel, a place of God's nurturing growth
Tyndale gloss
(Valley of) Jezreel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יִזְרְעֶאל (yizre'el) means "God sows" and refers to both a city in the Negev of Judah and another in Issachar, located on the northwest spur of Mount Gilboa. It is also the name of a man, specifically the first son of the prophet Hosea. The entries indicate its geographical and personal significance, but do not present any notable disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

יִזְרְעֶאל

n.pr.loc. (God soweth)

city in the Negeb of Judah

city in Issachar

n.pr.m.

Hosea’s son

Judahite name

base

Brown-Driver-Briggs glosses

H3157 יִזְרְעֶאל, יִזְרְעֵאל

Strong's Hebrew Dictionary

3157 Yizr`e'l yiz-reh-ale'

from 2232 and 410; God will sow; Jizreel, the name of two

places in Palestine and of two Israelites:--Jezreel.

see HEBREW for 02232

see HEBREW for 0410

Translators Brief Hebrew Lexicon

יִזְרְעֶאל (yiz.re.el) — Jezreel.

Jezreel = "God sows"

a city in the Nekeb of Judah

Also named: yiz.re.e.li (יִזְרְעֵאלִי "Jezreel" H3158)

יִזְרְעֶאל (yiz.re.el) — Jezreel.

Jezreel = "God sows"

a city in Issachar on the northwest spur of Mount Gilboa

Also named: yiz.re.e.li (יִזְרְעֵאלִי "Jezreelite" H3158H)

יִזְרְעֶאל (yiz.re.el) — Jezreel.

§ Jezreel = "God sows"

a city in Issachar on the northwest spur of Mount Gilboa

יִזְרְעֶאל (yiz.re.el) — Jezreel.

A man of the tribe of Judah living at the time of Egypt and Wilderness, only mentioned at 1Ch.4.3;

son of: Hur (H2354);

brother of: Uri (H0221), Shobal (H7732H), Salma (H8007H), Hareph (H2780), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753), Penuel (H6439H) and Ezer (H5829)

§ Jezreel = "God sows"

1) a descendant of the father or founder of Etam of Judah

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

jez'-re-el, jez'-rel (yizre`e'l, "God soweth"):

(1) A city on the border of the territory of Issachar (Jos 19:18).

1. Territory:

It is named with Chesulloth and Shunem (modern Iksal and Solam). It remained loyal to the house of Saul, and is mentioned as part of the kingdom over which Abner set Ishbosheth (2Sa 2:9). From Jezreel came the tidings of Saul and Jonathan's death on Gilboa, which brought disaster to Mephibosheth (2Sa 4:4). The city plays no important part in the history till the time of Ahab. Attracted, doubtless, by the fine position and natural charms of the place, he made it one of his royal residences, building here a palace (1Ki 21:1). This was evidently on the…

Easton's Bible Dictionary

Jezreel

God scatters. (1.) A town of Issachar (Josh. 19:18), where the kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings 9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu executed his dreadful commission against the house of Ahab (2 Kings 9:14-37; 10:1-11). It has been identified with the modern Zerin, on the most western point of the range of Gilboa, reaching down into the great and fertile valley of Jezreel, to which it gave its name.

(2.) A town in Judah (Josh. 15:56), to the south-east of Hebron. Ahinoam, one of David’s wives, probably belonged to this place (

A city situated in the plain of the same name between Gilboa and Little Hermon, now generally called Esdraelon. [ESDRAELON] It appears in (Joshua 19:18) but its historical importance dates from the reign of Ahab, B.C. 918-897, who chose it for his chief residence. The situation of the modern village of Zerin still remains to show the fitness of his choice. Int he neighborhood, or within the town probably, were a temple and grove of Eastward, with an establishment of 400 priests supported by Jezebel. (1 Kings 16:33; 2 Kings 10:11) The palace of Ahab, (1 Kings 21:1; 18:46) probably containing his "ivory house," (1 Kings…

1. A celebrated city of Issachar, Jos 19:18, lying westward of Bethshean, 2Sa 4:4. Ahab had here a palace; and this city became famous on account of his seizure of Naboth’s vineyard, 1Ki 21:1-29; and the vengeance executed on Ahab, 2Ki 9:10,14-37 10:1-11. Jezreel was called Esdraela in the time of the Maccabees, and is now replaced by a small and ruinous Arab village, called Zerin, at the northwest point of mount Gilboa. Its elevated site gives one a fine view of the great plain of Esdraelon on the west, and the hills that border it; and towards the east it overhangs the wide and fertile "valley of Jezreel," Jos 17:16

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
מִן־min- from H4480 Preposition
1,189× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Tyndale gloss
from
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not

with verbs expressing (or implying) separation or removal

from, against

מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

of position, off, on the side of, on

Out of, Gk. ἐκ, Lat. ex

Partitively

Of time—

as marking the terminus a quo, the anterior limit of a continuous period from, since

as marking the period immediately succeeding the limit after

towards, to

(וְעַד) עַד … מִן from … even to

In comparisons, beyond, above

מן is prefixed to an infin.:

with causal force, from, on account of, through

after verbs implying restraint, prevention, cessation, etc.

with a temporal force, since, after

Once as a conj. before a finite verb. that

In compounds:

base

Read the full entry →
Brown-Driver-Briggs glosses

H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against

. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

. of position, off, on the side of, on

. Out of, Gk. ἐκ, Lat. ex

. Partitively

. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since

. as marking the period immediately succeeding the limit after

. towards, to

. (וְעַד) עַד … מִן from … even to

. In comparisons, beyond, above

. מן is prefixed to an infin.: . with causal force, from, on account of, through

. after verbs implying restraint, prevention, cessation, etc.

. with a temporal force, since, after

. Once as a conj. before a finite verb. that

Read the full entry →
Strong's Hebrew Dictionary

4480 min min

or minniy {min-nee'}; or minney (constructive plural)

{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;

hence (prepositionally), from or out of in many senses (as

follows):--above, after, among, at, because of, by (reason

of), from (among), in, X neither, X nor, (out) of, over,

since, X then, through, X whether, with.

see HEBREW for 04482

Translators Brief Hebrew Lexicon

מִן־ (min) — from.

prep

1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than

1a) from (expressing separation), off, on the side of

1b) out of

1b1) (with verbs of proceeding, removing, expelling)

1b2) (of material from which something is made)

1b3) (of source or origin)

1c) out of, some of, from (partitively)

1d) from, since, after (of time)

1e) than, more than (in comparison)

1f) from...even to, both...and, either...or

1g) than, more than, too much for (in comparisons)

1h) from, on account of, through, because (with infinitive)

conj

2) that

Aramaic equivalent: min (מִן־ "from" H4481)

מֵן (men) — portion.

n.m.

portion

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
הַמַּכִּים֙ha.ma.Kim the wounds H4347 Particle · noun common masculine plural absolute
48× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A wound or blow, also referring to carnage, pestilence, or defeat. It can describe physical harm, like a beating, or widespread suffering, like a plague.
Amplified meaning
the blows, the injuries
Tyndale gloss
wound
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַכָּה n.f. blow, wound, slaughter

base

Brown-Driver-Briggs glosses

H4347 מַכָּה blow, wound, slaughter

Strong's Hebrew Dictionary

4347 makkah mak-kaw'

or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a

blow (in 2 Chronicles 2:10, of the flail); by implication, a

wound; figuratively, carnage, also pestilence:--beaten, blow,

plague, slaughter, smote, X sore, stripe, stroke,

wound((-ed)).

see HEBREW for 05221

Translators Brief Hebrew Lexicon

מַכָּה (mak.kah) — wound.

1) blow, wound, slaughter

1a) blow, stripe

1b) beating, scourging

1c) wound

1d) slaughter

1e) defeat, conquest

1f) plague

Morphologythe parsing behind the code
Berean parsing
Art | N-fp — Particle · noun common masculine plural absolute
HTd/Ncmpa
Bible dictionarieson the English sense
Nave's Topical Bible

→ Treatment of Pr 20:30; Isa 1:6; Lu 10:34

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
אֲשֶׁ֨ר'a.Sher which H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
יַכֻּ֤הוּya.Ku.hu they wounded him H5221 Verb hiphil imperfect third person masculine plural · suffix
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
had struck, had smitten
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffix
HVhi3mp/Sp3ms
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
אֲרַמִּים֙'a.ra.Mim [the] Arameans H761 Noun gentilic · masculine plural absolute
11× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
An Aramean is someone from Aram, a region in Syria. This Hebrew word is used in the Bible to describe people from this area, including in Genesis and 1 Kings. The KJV translates it as Syrian or Aramitess.
Amplified meaning
the people of Aram, a region in Syria
Tyndale gloss
Aramean
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲרַמִּי (Arammiy) refers to someone from Aram, also known as Aramean or Syrian. The term is derived from a root meaning 'exalted.' It is used to describe both men and women from Syria, with a specific mention of a woman married to Manasseh in 1 Chronicles 7:14. There is some variation in the lexicons regarding its association with Edom.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲרַמִּי adj.gent. Aramæan

base

Brown-Driver-Briggs glosses

H761 אֲרַמִּי Aramæan

Strong's Hebrew Dictionary

761 'Arammiy ar-am-mee'

patrial from 758; an Aramite or Aramaean:--Syrian,

Aramitess.

see HEBREW for 0758

Translators Brief Hebrew Lexicon

אֲרַמִּי (a.ram.mi) — Aramean.

A woman of Syria living at the time of Egypt and Wilderness, only mentioned at 1Ch.7.14; married to Manasseh (H4519);

father of: Machir (H4353)

§ Syrian or Aramean = "exalted"

a thing or a person from Syria or Aram

אֲרַמִּי (a.ram.mi) — Syrian.

Someone from Aram

Group of a.ram (אֲרָם "Syria" H0758I)

§ Syrian or Aramean = "exalted"

a thing or a person from Syria or Aram

אֲרַמִּי (a.ram.mi) — Edomite.

Someone from Edom

Another spelling of e.dom (אֱדוֹם "Edom" H0123)

אֲרַמִּי (a.ram.mi) — Aramean.

Someone from Aram

Group of pad.dan (פַּדָּן "Paddan" H6307)

§ Syrian or Aramean = "exalted"

a thing or a person from Syria or Aram

Morphologythe parsing behind the code
Berean parsing
Ngmpa — Noun gentilic · masculine plural absolute
HNgmpa
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
בָּֽרָמָ֔הba.ra.Mah at Ramah H7414 Preposition · noun proper
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ramah, a city in Palestine, was a place of battle between Israel and Syria.
Amplified meaning
a city in Palestine, a place of battle
Tyndale gloss
Ramah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָמָה (Ramah) means 'the Height' or 'hill' and refers to several locations in ancient Palestine, including a fortified city in Naphtali and a town in Benjamin near Gibeah. It is associated with the Benjamites after their return from captivity and is mentioned in the context of battles, such as between Israel and Syria. The lexicons note various geographical references but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָמָה n.pr.loc. the Height, Rama

in Benj., on border of Ephr.

in hill-country of Ephr. (= 1 ?), home of Samuel

in Asher

in Naphtali

2 K 8:29

base

Brown-Driver-Briggs glosses

H7414 רָמָה the Height, Rama

Strong's Hebrew Dictionary

7414 Ramah raw-maw'

the same as 7413; Ramah, the name of four places in

Palestine:--Ramah.

see HEBREW for 07413

Translators Brief Hebrew Lexicon

רָמָה (ra.mah) — Ramah.

Ramah = "hill"

a place rehabited by the Benjamites after the return from captivity

Also named: Rhama (Ῥαμᾶ "Ramah" G4471)

רָמָה (ra.mah) — Ramah.

§ Ramah = "hill"

landmark on the boundary of Asher, apparently between Tyre and Zidon

רָמָה (ra.mah) — Ramah.

§ Ramah = "hill"

a fortified city in Naphtali

רָמָה (ra.mah) — Ramah.

Ramah = "hill"

a town in Benjamin on the border of Ephraim about 5 miles (8 km) from Jerusalem and near to Gibeah

Another name of mits.pah (מִצְפָּה "Mizpah" H4709G)

רָמָה (ra.mah) — Ramah.

Ramah = "hill"

a place of battle between Israel and Syria

Another name of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HRd/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ra'-ma (ha-ramah, without the definite article only in Ne 11:33; Jer 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.

(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Jos 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine…

Smith's Bible Dictionary

(a hill). This is the name of several places in the holy land. One of the cities of the allotment of Benjamin. (Joshua 18:25) Its site is at er-Ram , about five miles from Jerusalem, and near to Gibeah. (Judges 4:5; 19:13; 1 Samuel 22:6) Its people returned after the captivity. (Ezra 2:26; Nehemiah 7:30) The home of Elkanah, Samuel’s father, (1 Samuel 1:19; 2:11) the birthplace of Samuel himself, his home and official residence, the site of his altar ch. (1 Samuel 7:17; 8:4; 15:34; 16:13; 19:18) and finally his…

American Tract Society Bible Dictionary

Plural RAMOTH, an eminence; and hence many places in Palestine are named Ramah, Ramath, Ramath, Ramathaim, etc. Sometimes the same place is called by one or other of these names indiscriminately, all signifying the same, 2Ki 8:28,29. Sometimes Rama, Or Ramoth, is joined to another name, to determine the place of such city or eminence; and it is sometimes put simply for a high place, and signifies neither city nor village.

1. The principal Ramah was a city of Benjamin, near Gibeah, towards the mountains of Ephraim, six miles from Jerusalem north, and on the road from Samaria to Jerusalem, Jos 18:25 Jud 19:13 Ne 11:33. It was near the border line between Judah and Israel…

Hitchcock's Bible Names Dictionary

same as Ram

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
בְּהִלָּ֣חֲמ֔וֹbe.hi.La.cha.Mo when fought he H3898 Preposition · verb niphal infinitive construct common · suffix
177× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to feed on or consume something, often referring to eating food or battling against someone. It's used in stories like David's battles and the Israelites' struggles in the wilderness.
Amplified meaning
when he battled, when he warred
Tyndale gloss
to fight
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H3898a לָחַם fight, do battle .fight, do battle

. engage in battle (recipr.), sometimes wage war

H3898b לָחַם use as food, eat

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Prep | V-Niphal-Inf-a | Suff — Preposition · verb niphal infinitive construct common · suffix
HR/VNcc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
אֶת־'et- with H854 Preposition
929× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.
Tyndale gloss
with
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת, prep. with—prep. denoting proximity

Of companionship, together with

Of localities

אֵת פּ׳ denotes specially

in one's possession or keeping

in one's knowledge or memory

מֵאֵת from proximity with

Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.

base

Brown-Driver-Briggs glosses

H854 אֵת with—prep. denoting proximity . Of companionship, together with

. Of localities

. אֵת פּ׳ denotes specially . in one's possession or keeping

. in one's knowledge or memory

. מֵאֵת from proximity with

Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.

Strong's Hebrew Dictionary

854 'eth ayth

probably from 579; properly, nearness (used only as a

preposition or an adverb), near; hence, generally, with, by,

at, among, etc.:--against, among, before, by, for, from,

in(-to), (out) of, with. Often with another prepositional

prefix.

see HEBREW for 0579

Translators Brief Hebrew Lexicon

אֵת (et) — with.

1) with, near, together with

1a) with, together with

1b) with (of relationship)

1c) near (of place)

1d) with (poss.)

1e) from...with, from (with other prep)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
חֲזָהאֵ֖לcha.za.h.'El Hazael H2371 Noun proper masculine
23× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Hazael was a king of Syria who met with the prophet Elisha to cure his master's leprosy. His name means one who sees God.
Amplified meaning
a king of Aram, one who sees God
Tyndale gloss
Hazael
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֲזָהאֵל n.pr.m. (Ēl sees) king of Aram

base

Brown-Driver-Briggs glosses

H2371 חֲזָהאֵל, חֲזָאֵל

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

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

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…

Easton's Bible Dictionary

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…

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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.

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
מֶ֣לֶךְMe.lekh [the] king of H4428 Noun common · masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

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

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

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

OF, preposition ov. [Gr.]

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

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

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

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

Lamentations 3:1.

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

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

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

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

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
אֲרָ֑ם'a.Ram Aram H758 Noun proper
143× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Aram refers to a region in the Bible, also known as Syria, and its people, the Arameans. The grandson of Nahor, an ancestor of Jesus, was also named Aram. The prophet Isaiah wrote about Aram and its relationship with Israel in Isaiah 7:1-9.
Amplified meaning
a region in Syria, a land of the Arameans
Tyndale gloss
Aram
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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.

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-ram ('aram):

(1) A son of Shem (Ge 10:22; 1Ch 1:17). See ARAMEANS; SYRIA.

(2) A grandson of Nahor (Ge 22:21).

(3) A descendant of Asher (1Ch 7:34).

(4) Aram, King James Version: Greek form of Ram (thus the Revised Version (British and American) Mt 13:4; Arni Lu 3:33), grandson of Perez.

Easton's Bible Dictionary

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.).…

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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…

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
וַאֲחַזְיָ֨הוּva.'a.chaz.Ya.hu and Ahaziah H274 Conjunction · noun proper masculine
37× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahaziah was a king of Judah and Israel, mentioned in 2 Kings 8:24 and 2 Chronicles 21:17. His name means Jehovah holds or possesses, and he was the son of Jehoram and Athaliah. Ahaziah had a brother and a son, and was also known as Jehoahaz.
Amplified meaning
Jehovah holds or sustains, a king of Judah
Tyndale gloss
Ahaziah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲחַזְיָ֫הוּ (*Achazyah*) means 'Jehovah (Yahu) holds (possesses)' and refers to two kings: one of Israel, son of Ahab, and one of Judah, son of Jehoram. It is derived from roots meaning 'to seize' and 'Yah.' The name appears in the context of the Divided Monarchy, with its first mention in 1 Kings 22:40.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי n.pr.m. (Yah(u) hath grasped)

king of Isr., son of Ahab

king of Judah, son of Joram

a priest

base

Brown-Driver-Briggs glosses

H274 אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי

Strong's Hebrew Dictionary

274 'Achazyah akh-az-yaw'

or (prolonged) rAchazyahuw {akh-az-yaw'-hoo}; from 270 and

3050; Jah has seized; Achazjah, the name of a Jewish and an

Israelite king:--Ahaziah.

see HEBREW for 0270

see HEBREW for 03050

Translators Brief Hebrew Lexicon

אֲחַזְיָ֫הוּ (a.chaz.yah) — Ahaziah.

A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.22.40;

son of: Ahab (H0256) and Jezebel (H0348);

brother of: Joash (H3101H), Joram (H3141H) and Athaliah (H6271)

§ Ahaziah = "Jehovah (Yahu) holds (possesses)"

1) ruler of Israel, son of Ahab

2) ruler of Judah, son of Jehoram (Joram)

אֲחַזְיָ֫הוּ (a.chaz.yah) — Ahaziah.

A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.8.24;

son of: Jehoram (H3088) and Athaliah (H6271);

brother of: Jehosheba (H3089); married to Zibiah (H6645);

father of: Joash (H3101I); also called Jehoahaz at 2Ch.21.17;

§ Ahaziah = "Jehovah (Yahu) holds (possesses)"

1) ruler of Israel, son of Ahab

2) ruler of Judah, son of Jehoram (Joram)

Morphologythe parsing behind the code
Berean parsing
Conj | N-proper — Conjunction · noun proper masculine
HC/Npm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-ha-zi'-a ('achazyah and 'achazyahu, "Yah holds, or sustains"):

I. Ahaziah.

Son of Ahab and Jezebel, eighth king of Israel (1Ki 22:51-2Ki 1:18).

1. His Reign:

Ahaziah became king over Israel in the seventeenth year of Jehoshaphat, king of Judah, and he reigned two years, 854-853 BC. There is, here an incongruity between the synchronism and the length of the reigns of the kings. Jehoshaphat began to reign in the fourth year of Ahab (1Ki 22:41), and he reigned 22 years (1Ki 16:29). Accordingly Ahaziah's first year, in the twenty-second year of Ahab, would fall in the nineteenth year of Jehoshaphat. The chronological statement in 2Ki 1:17 is probably taken from the Syriac, and…

Easton's Bible Dictionary

Ahaziah

Held by Jehovah. (1.) The son and successor of Ahab. He followed the counsels of his mother Jezebel, and imitated in wickedness the ways of his father. In his reign the Moabites revolted from under his authority (2 Kings 3:5-7). He united with Jehoshaphat in an attempt to revive maritime trade by the Red Sea, which proved a failure (2 Chr. 20:35-37). His messengers, sent to consult the god of Ekron regarding his recovery from the effects of a fall from the roof-gallery of his palace, were met on the way by Elijah, who sent them back to tell the king that he would never rise from his bed (1 Kings 22:51; 2 Kings 1:18).

Smith's Bible Dictionary

(sustained by the Lord). Son of Ahab and Jezebel eighth king of Israel, reigned B.C. 896-895. After the battle of Ramoth in Gilead, in which Ahab perished [AHAB], the vassal king of Moab refused his yearly tribute; comp. (Isaiah 16:1) Before Ahaziah could take measures for enforcing his claim, he was seriously injured by a fall through a lattice in his palace at Samaria. Being an idolater, he sent to inquire of the oracle of Baalzebub in the Philistine city of Ekron whether he should recover his health. But Elijah, who now for the last time exercised the prophetic office, rebuked him for this impiety, and announced to him his approaching death. The only other recorded transaction of his reign, his endeavor to join the king of Judah in trading to Ophir, is related under JEHOSHAPHAT. (1 Kings 22:49-53;

1. Son and successor of Ahab, king of Israel, 1Ki 22:51 2Ki 1:1-18. He reigned two years, alone and with his father, who associated him in the kingdom the year before his death, B. C. 894. Ahaziah imitated Ahab’s impiety, and worshipped Baal and Astarte, whose rites had been introduced into Israel by Jezebel his mother. During his reign the Moabites revolted. Having joined the king Jehoshaphat in a commercial enterprise on the Red Sea, his impiety blasted the whole. After a fall from the gallery of his house, he sent to consult a god of the Philistines as to his recovery. Elijah the prophet foretold his speedy death-first to the messengers, and again to Ahaziah himself, after two companies of fifty had been consumed by fire from heaven.

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
בֶן־ven- [the] son of H1121 Noun common · masculine singular construct
4,943× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Tyndale gloss
son: child
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֵּן 4870 n.m. son

son, male child, born of a woman

children (male and female)

youth, young men

the young of animals

of plant shoots

fig. of lifeless things, sparks, stars, arrows

member of a guild, order or class

of animals son of (the) herd

ב׳ as n. relat. followed by word of quality, characteristic, etc.

n. relat. of age

base

בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.

done

Brown-Driver-Briggs glosses

H1121a בֵּן son . son, male child, born of a woman

. children (male and female)

. youth, young men

. the young of animals

. of plant shoots

. fig. of lifeless things, sparks, stars, arrows

. . member of a guild, order or class

. of animals son of (the) herd

. ב׳ as n. relat. followed by word of quality, characteristic, etc.

. n. relat. of age

H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son

Strong's Hebrew Dictionary

1121 ben bane

from 1129; a son (as a builder of the family name), in the

widest sense (of literal and figurative relationship,

including grandson, subject, nation, quality or condition,

etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)

(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,

(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,

bough, branch, breed, + (young) bullock, + (young) calf, X

came up in, child, colt, X common, X corn, daughter, X of

first, + firstborn, foal, + very fruitful, + postage, X in, +

kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)

people, + rebel, + robber, X servant born, X soldier, son, +

spark, + steward, + stranger, X surely, them of, + tumultuous

one, + valiant(-est), whelp, worthy, young (one), youth.

see HEBREW for 01129

see HEBREW for 01

see HEBREW for 0251

Translators Brief Hebrew Lexicon

בֵּן (ben) — son: child.

: child/son

בְּנוֹ (be.no) — Beno.

A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;

son of: Jaaziah (H3269);

brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)

§ Beno = "his son"

the sons of Jaaziah and the sons of Merari by Jaahziah (his son)

בֵּן (ben) — son: descendant/people.

: descendant, people, tribe, nation

A sub-meaning of ben (בֵּן ": child" H1121)

§ : child/son

בֵּן (ben) — son: young animal.

: calf/lamb/young(ANIMAL)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : descendant

בֵּן (ben) — son: type of.

: rebel/son(Belial)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : people/men/nation/tribe

בֵּן (ben) — son.

: [inheriting]son/heir

A sub-meaning of ben (בֵּן ": child" H1121)

בֵּן (ben) — son: warrior.

: warrior/son(strong)

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

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

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

OF, preposition ov. [Gr.]

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

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

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

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

Lamentations 3:1.

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

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

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

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

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
יְהוֹרָ֜םye.ho.Ram Jehoram H3088 Noun proper masculine
29× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Jehoram was a king of Israel, and his story is told in 2 Kings 1:17. He was the son of Ahab and Jezebel, and his name means 'Jehovah is exalted'. Jehoram was also known as Joram, and he had several brothers and sisters, including Joash and Athaliah.
Amplified meaning
a king of Judah, exalted by God
Tyndale gloss
Joram
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהוֹרָם (Yhowram) means 'Jehovah is exalted' and refers to several historical figures, including a king of Judah, a king of Israel, and a priest during the reign of Jehoshaphat. The name is derived from the elements for Jehovah and 'to raise up.' It appears in the context of the Divided Monarchy, with notable figures being Jehoram, son of Jehoshaphat, and Jehoram, son of Ahab.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְהוֹרָם, יוֹרָם, יֹרָם n.pr.m. (י׳ is exalted)

king of Judah, son of Jehoshaphat

king of Israel son of Ahab

priest in time of Jehoshaphat

son of Tou, king of Hamath

a Levite

base

Brown-Driver-Briggs glosses

H3088 יְהוֹרָם, יוֹרָם, יֹרָם

Strong's Hebrew Dictionary

3088 Yhowram yeh-ho-rawm'

from 3068 and 7311; Jehovah-raised; Jehoram, the name of a

Syrian and of three Israelites:--Jehoram, Joram. Compare 3141.

see HEBREW for 03068

see HEBREW for 07311

see HEBREW for 03141

Translators Brief Hebrew Lexicon

יְהוֹרָם (ye.ho.ram) — Jehoram.

A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ki.22.50;

son of: Jehoshaphat (H3092I);

brother of: Azariah (H5838Q), Jehiel (H3171J), Zechariah (H2148J), Azariahu (H5838R), Michael (H4317O) and Shephatiah (H8203K); married to Athaliah (H6271);

father of: Ahaziah (H0274H) and Jehosheba (H3089); also called Joram at 2Ki.8.21,23,24; 11.2; 2x

§ Jehoram or Joram = "Jehovah is exalted"

1) son of king Jehoshaphat of Judah and himself king of Judah for 8 years; his wife was the wicked Athaliah who was probably the instigator for his returning the nation of Judah to the worship of Baal

2) son of king Ahab of the northern kingdom of Israel and king of Israel himself for 12 years; he was murdered by Jehu on the plot of land for which his father had murdered Naboth thus fulfilling the prophecy of Elijah to the very letter

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Jehoram

Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his father to congratulate David on the occasion of his victory over Hadadezer (2 Sam. 8:10).

(2.) A Levite of the family of Gershom (1 Chr. 26:25).

(3.) A priest sent by Jehoshaphat to instructruct the people in Judah (2 Chr. 17:8).

(4.) The son of Ahab and Jezebel, and successor to his brother Ahaziah on the throne of Israel. He reigned twelve years, B.C. 896-884 (2 Kings 1:17; 3:1). His first work was to reduce to subjection the Moabites, who had asserted their independence in the reign of his brother. Jehoshaphat, king of Judah, assisted Jehoram in this effort. He was further helped by his ally the king of…

Smith's Bible Dictionary

(whom Jehovah has exalted). Son of Ahab king of Israel, who succeeded his brother Ahaziah B.C. 896, and died B.C. 884. The alliance between the kingdoms of Israel and Judah, commenced by his father and Jehoshaphat, was very close throughout his reign. We first find him associated with Jehoshaphat and the king of Edom in a war against the Moabites. The three armies were in the utmost danger of perishing for want of water. The piety of Jehoshaphat suggested an inquiry of Jehovah, thorough Elisha. After reproving Jehoram, Elisha, for Jehoshaphat’s sake, inquired of Jehovah, and received the promise of an abundant supply of water, and of a great victory over the Moabites; a promise which was immediately fulfilled. The allies pursued them with great slaughter into their own land, which they utterly ravaged and destroyed most of its cities. Kirharaseth alone remained, the there the king of…

American Tract Society Bible Dictionary

See JORAM.

Hitchcock's Bible Names Dictionary

exaltation of the Lord

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
מֶ֣לֶךְMe.lekh [the] king of H4428 Noun common · masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

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

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

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

OF, preposition ov. [Gr.]

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

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

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

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

Lamentations 3:1.

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

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

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

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

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
יְהוּדָ֗הye.hu.Dah Judah H3063 Noun proper
820× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.
Amplified meaning
a tribe and region in Israel
Tyndale gloss
(Baalah of)Judah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְהוּדָה 820 n.pr.m. et terr. Judah

n.pr.m.

son of Jacob and Leah

tribe descended from Judah

nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel

Levite, Ezra’s time

an overseer of Jerus.

Levite musician

priest

n.pr.terr. land of Judah

base

Brown-Driver-Briggs glosses

H3063 יְהוּדָה Judah

Strong's Hebrew Dictionary

3063 Yhuwdah yeh-hoo-daw'

from 3034; celebrated; Jehudah (or Judah), the name of five

Israelites; also of the tribe descended from the first, and of

its territory:--Judah.

see HEBREW for 03034

Translators Brief Hebrew Lexicon

יְהוּדָה (ye.hu.dah) — Judah.

A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;

son of: Israel (H3478) and Leah (H3812);

brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);

half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);

father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)

§ Judah = "praised"

1) the son of Jacob by Leah

2) the tribe descended from Judah the son of Jacob

3) the territory occupied by the tribe of Judah

4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon

5) a Levite in Ezra's time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Judah

Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).

It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).

Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…

Smith's Bible Dictionary

(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…

American Tract Society Bible Dictionary

The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…

Hitchcock's Bible Names Dictionary

the praise of the Lord; confession

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
יָרַ֡דya.Rad he went down H3381 Verb · Qal · perfect third person masculine singular
381× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To go down or descend, like going to a lower place or falling. It appears in Genesis and Exodus, describing people and things moving downwards.
Amplified meaning
descended, came down
Tyndale gloss
to go down
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָרַד 380 vb. come or go down, descend

Qal 306

come or go down

go down (usu. from mountain or hill-country into plain), to battle

go down to (acc.) threshing-floor

go down (abs.) from Palestine to Egypt

from Jerusalem

from altar

go down

= sink, in water

go down to She’ôl

fig. going down (dissolving) in tears

= be prostrated

of divine manifestations: descend

of inanimate things

Hiph.

cause to come or go down

bring down

send down rain = cause to flow down

= lay prostrate to (acc.) threshing-floor

bring down to She’ôl

take down (from cart)

let down

Hoph.

be brought down

be taken down

base

Brown-Driver-Briggs glosses

H3381 יָרַד come or go down, descend .. . come or go down

. go down (usu. from mountain or hill-country into plain), to battle

. go down to (acc.) threshing-floor

. go down (abs.) from Palestine to Egypt

. from Jerusalem

. from altar

. go down

. = sink, in water

. go down to She’ôl

. fig. going down (dissolving) in tears

. = be prostrated

. of divine manifestations: descend

. of inanimate things

. . cause to come or go down . bring down

. send down rain = cause to flow down

. = lay prostrate to (acc.) threshing-floor

. bring down to She’ôl

. take down (from cart)

. let down

. . be brought down

. be taken down

Strong's Hebrew Dictionary

3381 yarad yaw-rad'

a primitive root; to descend (literally, to go downwards; or

conventionally to a lower region, as the shore, a boundary,

the enemy, etc.; or figuratively, to fall); causatively, to

bring down (in all the above applications); -X abundantly,

bring down, carry down, cast down, (cause to) come(-ing) down,

fall (down), get down, go(-ing) down(-ward), hang down, X

indeed, let down, light (down), put down (off), (cause to,

let) run down, sink, subdue, take down.

Translators Brief Hebrew Lexicon

יָרַד (ya.rad) — to go down.

1) to go down, descend, decline, march down, sink down

1a) (Qal)

1a1) to go or come down

1a2) to sink

1a3) to be prostrated

1a4) to come down (of revelation)

1b) (Hiphil)

1b1) to bring down

1b2) to send down

1b3) to take down

1b4) to lay prostrate

1b5) to let down

1c) (Hophal)

1c1) to be brought down

1c2) to be taken down

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
לִרְא֞וֹתlir.'ot to see H7200 Preposition · verb qal infinitive construct common
1,300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Amplified meaning
to see, to look upon
Tyndale gloss
Provider
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

רָאָה 1315 vb. see

Qal 1141

see, subj.

see, c. acc. rei

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

see, so as to learn to know

abs. see, have (power of) vision

see = perceive

look at, see, by direct volition

of mental observation

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

see, c. acc. rei

Niph.

appear

be seen

be visible

Pu. appar. his bones are not detected

Hithp. recipr. look at each other

Hiph.

cause one to see something, shew

cause to experience something

cause to look intently at, to behold

Hoph.

be caused to see, be shewn

be exhibited to

base

Brown-Driver-Briggs glosses

H7200a רָאָה see .. . see, subj.

. see, c. acc. rei

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

. see, so as to learn to know

. abs. see, have (power of) vision

. see = perceive

. look at, see, by direct volition

. of mental observation

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

. see, c. acc. rei

. . appear

. be seen

. be visible

. appar. his bones are not detected

. recipr. look at each other

. . . cause one to see something, shew

. cause to experience something

. cause to look intently at, to behold

. . be caused to see, be shewn

. be exhibited to

H7200b רְאוּת look

Strong's Hebrew Dictionary

7200 ra'ah raw-aw'

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

numerous applications, direct and implied, transitive,

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

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

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

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

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

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

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

surely, X think, view, visions.

Translators Brief Hebrew Lexicon

רָאָה (ra.ah) — to see: see.

: see/show

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

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

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

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

1a6) to look at, gaze at

1a7) to provide, choose

1b) (Niphal)

1b1) to appear, present oneself

1b2) to be seen

1b3) to be visible

1c) (Pual) to be seen

1d) (Hiphil)

1d1) to cause to see, show

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

1e) (Hophal)

1e1) to be caused to see, be shown

1e2) to be exhibited to

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

רָאָה (ra.ah) — to see: examine.

: examine/consider

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

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

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

se: In addition to the ordinary sense of perceiving by the eye, we have

(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;

(2) horao, "to take heed": "See thou say nothing" (Mr 1:44);

(3) eidon, "to know," "to note with the mind": "Jesus saw that he answered discreetly" (Mr 12:34);

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

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

base

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
יוֹרָ֧םyo.Ram Joram H3141 Noun proper masculine
20× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Joram was a king of Judah who lived during the time of the Divided Monarchy, and is mentioned in 1 Kings and 2 Kings. He was the son of Jehoshaphat and the father of Ahaziah, and his name is also translated as Joram in some Bible versions.
Amplified meaning
a king of Israel, exalted by God
Tyndale gloss
Joram
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹרָם (yo-ram) refers to Joram, a name associated with several figures in the Old Testament, including kings of Judah and Israel, and a Levite. The name means 'Jehovah is exalted.' Notably, one Joram was the son of King Jehoshaphat of Judah, while another was the son of King Ahab of Israel. The entries indicate that Joram is a significant name in biblical history, with multiple individuals bearing it.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְהוֹרָם, יוֹרָם, יֹרָם n.pr.m. (י׳ is exalted)

king of Judah, son of Jehoshaphat

king of Israel son of Ahab

priest in time of Jehoshaphat

son of Tou, king of Hamath

a Levite

base

Brown-Driver-Briggs glosses

H3141 יְהוֹרָם, יוֹרָם, יֹרָם

Strong's Hebrew Dictionary

3141 Yowram yo-rawm'

a form of 3088; Joram, the name of three Israelites and one

Syrian:--Joram.

see HEBREW for 03088

Translators Brief Hebrew Lexicon

יוֹרָם (yo.ram) — Joram.

A man living at the time of United Monarchy, first mentioned at 2Sa.8.10;

son of: Toi (H8583); also called Hadoram at 1Ch.18.10;

Also named: ha.do.ram (הֲדוֹרָם "Hadoram" H1913)

§ Joram = "Jehovah is exalted"

1) son of king Jehoshaphat of Judah and himself king of Judah for 8 years; his wife was the wicked Athaliah who was probably the instigator for his returning the nation of Judah to the worship of Baal

2) son of king Ahab of the northern kingdom of Israel and king of Israel himself for 12 years; he was murdered by Jehu on the plot of land for which his father had murdered Naboth thus fulfilling the prophecy of Elijah to the very letter

3) a Levite in the time of David and an ancestor of Shelomith

4) son of Toi, king of Hamath

יוֹרָם (yo.ram) — Joram.

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

jo'-ram (yoram, "Yahweh is exalted"; compare JEHORAM):

(1) Son of Toi (or Tou, according to Septuagint, Codex Vaticanus, and 1Ch 18:9,10), sent by his father to greet David (2Sa 8:10) = "Hadoram" (1Ch 18:9,10) a form preferred by commentators in 2Sa also.

(2) Same as Jehoram, king of Judah (2Ki 8:21-24; 11:2; 1Ch 3:11; Mt 1:8 Ioram).

(3) Same as Jehoram, king of Northern Israel (2Ki 8:29; compare 2Ki 9:15 the Revised Version margin).

Easton's Bible Dictionary

Joram

=Jeho’ram. (1.) One of the kings of Israel (2 Kings 8:16, 25, 28). He was the son of Ahab.

(2.) Jehoram, the son and successor of Jehoshaphat on the throne of Judah (2 Kings 8:24).

Smith's Bible Dictionary

(whom Jehovah has exalted). Son of Ahab king of Israel. (2 Kings 8:16,25,28,29; 9:14,17,21-23,29) [JEHORAM, 1] Son of Jehosphaphat; king of Judah. (2 Kings 8:21,23,24; 1 Chronicles 3:11; 2 Chronicles 22:5,7; Matthew 1:8) [JEHORAM, 2] A priest in the reign of Jehoshaphat. (2 Chronicles 17:8) A Levite, ancestor of Shelomith, in the time of David. (1 Chronicles 26:25) Son of Toi king of Hamath. (2 Samuel 8:10) [HADORAM] 1 Esd. 1:9. [JOSABAD, 3]

Hitchcock's Bible Names Dictionary

to cast; elevated

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
בֶּן־ben- [the] son of H1121 Noun common · masculine singular construct
4,943× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Tyndale gloss
son: child
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֵּן 4870 n.m. son

son, male child, born of a woman

children (male and female)

youth, young men

the young of animals

of plant shoots

fig. of lifeless things, sparks, stars, arrows

member of a guild, order or class

of animals son of (the) herd

ב׳ as n. relat. followed by word of quality, characteristic, etc.

n. relat. of age

base

בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.

done

Brown-Driver-Briggs glosses

H1121a בֵּן son . son, male child, born of a woman

. children (male and female)

. youth, young men

. the young of animals

. of plant shoots

. fig. of lifeless things, sparks, stars, arrows

. . member of a guild, order or class

. of animals son of (the) herd

. ב׳ as n. relat. followed by word of quality, characteristic, etc.

. n. relat. of age

H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son

Strong's Hebrew Dictionary

1121 ben bane

from 1129; a son (as a builder of the family name), in the

widest sense (of literal and figurative relationship,

including grandson, subject, nation, quality or condition,

etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)

(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,

(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,

bough, branch, breed, + (young) bullock, + (young) calf, X

came up in, child, colt, X common, X corn, daughter, X of

first, + firstborn, foal, + very fruitful, + postage, X in, +

kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)

people, + rebel, + robber, X servant born, X soldier, son, +

spark, + steward, + stranger, X surely, them of, + tumultuous

one, + valiant(-est), whelp, worthy, young (one), youth.

see HEBREW for 01129

see HEBREW for 01

see HEBREW for 0251

Translators Brief Hebrew Lexicon

בֵּן (ben) — son: child.

: child/son

בְּנוֹ (be.no) — Beno.

A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;

son of: Jaaziah (H3269);

brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)

§ Beno = "his son"

the sons of Jaaziah and the sons of Merari by Jaahziah (his son)

בֵּן (ben) — son: descendant/people.

: descendant, people, tribe, nation

A sub-meaning of ben (בֵּן ": child" H1121)

§ : child/son

בֵּן (ben) — son: young animal.

: calf/lamb/young(ANIMAL)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : descendant

בֵּן (ben) — son: type of.

: rebel/son(Belial)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : people/men/nation/tribe

בֵּן (ben) — son.

: [inheriting]son/heir

A sub-meaning of ben (בֵּן ": child" H1121)

בֵּן (ben) — son: warrior.

: warrior/son(strong)

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

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

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

OF, preposition ov. [Gr.]

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

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

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

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

Lamentations 3:1.

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

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

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

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

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
אַחְאָ֛ב'ach.'Av Ahab H256 Noun proper masculine
93× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahab was a king of Israel who lived a long time ago. He was married to a queen named Jezebel and did many bad things. The prophet Jeremiah also wrote about a different man named Ahab.
Amplified meaning
a king of Israel, brother or father
Tyndale gloss
Ahab
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחְאָב 91 n.pr.m. Ahab (father’s brother)

son of Omri, king of Isr.

false prophet, time of Jerem.

base

Brown-Driver-Briggs glosses

H256 אַחְאָב

Strong's Hebrew Dictionary

256 'Ach'ab akh-awb'

once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from

251 and 1; brother (i.e. friend) of (his) father; Achab, the

name of a king of Israel and of a prophet at Babylon:--Ahab.

see HEBREW for 0251

see HEBREW for 01

Translators Brief Hebrew Lexicon

אַחְאָב (ach.av) — Ahab.

A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;

son of: Omri (H6018); married to Jezebel (H0348);

father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

אַחְאָב (ach.av) — Ahab.

A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;

son of: Kolaiah (H6964H)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

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

a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.

1. Ahab's Reign:

Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…

Easton's Bible Dictionary

Ahab

Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…

Smith's Bible Dictionary

(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
בְּיִזְרְעֶ֖אלbe.yiz.re.'El in Jezreel H3157 Preposition · noun proper
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Jezreel means God sows, the name of a city in Issachar and a place in Palestine where God sows or nurtures growth.
Tyndale gloss
(Valley of) Jezreel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יִזְרְעֶאל (yizre'el) means "God sows" and refers to both a city in the Negev of Judah and another in Issachar, located on the northwest spur of Mount Gilboa. It is also the name of a man, specifically the first son of the prophet Hosea. The entries indicate its geographical and personal significance, but do not present any notable disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

יִזְרְעֶאל

n.pr.loc. (God soweth)

city in the Negeb of Judah

city in Issachar

n.pr.m.

Hosea’s son

Judahite name

base

Brown-Driver-Briggs glosses

H3157 יִזְרְעֶאל, יִזְרְעֵאל

Strong's Hebrew Dictionary

3157 Yizr`e'l yiz-reh-ale'

from 2232 and 410; God will sow; Jizreel, the name of two

places in Palestine and of two Israelites:--Jezreel.

see HEBREW for 02232

see HEBREW for 0410

Translators Brief Hebrew Lexicon

יִזְרְעֶאל (yiz.re.el) — Jezreel.

Jezreel = "God sows"

a city in the Nekeb of Judah

Also named: yiz.re.e.li (יִזְרְעֵאלִי "Jezreel" H3158)

יִזְרְעֶאל (yiz.re.el) — Jezreel.

Jezreel = "God sows"

a city in Issachar on the northwest spur of Mount Gilboa

Also named: yiz.re.e.li (יִזְרְעֵאלִי "Jezreelite" H3158H)

יִזְרְעֶאל (yiz.re.el) — Jezreel.

§ Jezreel = "God sows"

a city in Issachar on the northwest spur of Mount Gilboa

יִזְרְעֶאל (yiz.re.el) — Jezreel.

A man of the tribe of Judah living at the time of Egypt and Wilderness, only mentioned at 1Ch.4.3;

son of: Hur (H2354);

brother of: Uri (H0221), Shobal (H7732H), Salma (H8007H), Hareph (H2780), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753), Penuel (H6439H) and Ezer (H5829)

§ Jezreel = "God sows"

1) a descendant of the father or founder of Etam of Judah

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

jez'-re-el, jez'-rel (yizre`e'l, "God soweth"):

(1) A city on the border of the territory of Issachar (Jos 19:18).

1. Territory:

It is named with Chesulloth and Shunem (modern Iksal and Solam). It remained loyal to the house of Saul, and is mentioned as part of the kingdom over which Abner set Ishbosheth (2Sa 2:9). From Jezreel came the tidings of Saul and Jonathan's death on Gilboa, which brought disaster to Mephibosheth (2Sa 4:4). The city plays no important part in the history till the time of Ahab. Attracted, doubtless, by the fine position and natural charms of the place, he made it one of his royal residences, building here a palace (1Ki 21:1). This was evidently on the…

Easton's Bible Dictionary

Jezreel

God scatters. (1.) A town of Issachar (Josh. 19:18), where the kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings 9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu executed his dreadful commission against the house of Ahab (2 Kings 9:14-37; 10:1-11). It has been identified with the modern Zerin, on the most western point of the range of Gilboa, reaching down into the great and fertile valley of Jezreel, to which it gave its name.

(2.) A town in Judah (Josh. 15:56), to the south-east of Hebron. Ahinoam, one of David’s wives, probably belonged to this place (

A city situated in the plain of the same name between Gilboa and Little Hermon, now generally called Esdraelon. [ESDRAELON] It appears in (Joshua 19:18) but its historical importance dates from the reign of Ahab, B.C. 918-897, who chose it for his chief residence. The situation of the modern village of Zerin still remains to show the fitness of his choice. Int he neighborhood, or within the town probably, were a temple and grove of Eastward, with an establishment of 400 priests supported by Jezebel. (1 Kings 16:33; 2 Kings 10:11) The palace of Ahab, (1 Kings 21:1; 18:46) probably containing his "ivory house," (1 Kings…

1. A celebrated city of Issachar, Jos 19:18, lying westward of Bethshean, 2Sa 4:4. Ahab had here a palace; and this city became famous on account of his seizure of Naboth’s vineyard, 1Ki 21:1-29; and the vengeance executed on Ahab, 2Ki 9:10,14-37 10:1-11. Jezreel was called Esdraela in the time of the Maccabees, and is now replaced by a small and ruinous Arab village, called Zerin, at the northwest point of mount Gilboa. Its elevated site gives one a fine view of the great plain of Esdraelon on the west, and the hills that border it; and towards the east it overhangs the wide and fertile "valley of Jezreel," Jos 17:16

and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
חֹלֶ֥הcho.Leh [was] sick H2470 Verb · Qal · participle (active) masculine singular
76× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To beg or entreat means to ask or pray for something, often with a sense of weakness or sickness, like when someone is grieving or in pain.
Amplified meaning
had been struck, had been injured, was sick
Tyndale gloss
be weak: weak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָלָה vb. be weak, sick

Qal

be or become weak

become sick, ill

Niph.

make oneself sick, fig. for strain oneself

be made sick

Pi. make sick

Pu. be made weak

Hithp. make oneself sick

Hiph.

make (sick, i.e.) sore thy smiting

make sick

shew (signs of) sickness, become sick

Hoph. make sick = wounded

base

[חָלָה] vb. only Pi. mollify, appease, entreat the favour of

base

Brown-Driver-Briggs glosses

H2470a חָלָה be weak, sick .. be or become weak

. become sick, ill

. . make oneself sick, fig. for strain oneself

. be made sick

. make sick

. be made weak

. make oneself sick

. . make (sick, i.e.) sore thy smiting

. make sick

. shew (signs of) sickness, become sick

. make sick = wounded

H2470b חָלָה only Pi. mollify, appease, entreat the favour of

Strong's Hebrew Dictionary

2470 chalah khaw-law'

a primitive root (compare 2342, 2470, 2490); properly, to be

rubbed or worn; hence (figuratively) to be weak, sick,

afflicted; or (causatively) to grieve, make sick; also to

stroke (in flattering), entreat:--beseech, (be) diseased, (put

to) grief, be grieved, (be) grievous, infirmity, intreat, lay

to, put to pain, X pray, make prayer, be (fall, make) sick,

sore, be sorry, make suit (X supplication), woman in travail,

be (become) weak, be wounded.

see HEBREW for 02342

see HEBREW for 02470

see HEBREW for 02490

Translators Brief Hebrew Lexicon

חָלָה (cha.lah) — be weak: weak.

: weak/disabled

1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry

1a) (Qal) to be weak, be sick

1b) (Piel)

1b1) to be or become weak, feel weak

1b2) to become sick, become ill

1c) (Niphal)

1c1) to make oneself sick

1c2) to be made sick

1c3) to be tired

1d) (Pual) to be made weak, become weak

1e) (Hithpael) to make oneself sick

1f) (Hiphil)

1f1) to make sore

1f2) to make sick

1f3) to show signs of sickness, become sick

1f4) to grieve

1g) (Hophal)

1g1) to be made sick

1g2) to be wounded

חָלָה (cha.lah) — to beg.

1) (Piel)

1a) (CLBL) to mollify, entreat, pray, beg

חָלָה (cha.lah) — be weak: ill.

: ill/injured

1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry

1a) (Qal) to be weak, be sick

1b) (Piel)

1b1) to be or become weak, feel weak

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular
HVqrmsa
and he returned Joram the king to get himself healed in Jezreel from the wounds which they wounded him [the] Arameans at Ramah when fought he with Hazael [the] king of Aram and Ahaziah [the] son of Jehoram [the] king of Judah he went down to see the object marker Joram [the] son of Ahab in Jezreel for [was] sick he
הֽוּא׃ פHu' he H1931 Pronoun
1,879× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Tyndale gloss
he/she/it
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.

Brown-Driver-Briggs Hebrew Lexicon (full)

הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it

an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

It resumes the subj. with emph.

Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

It anticipates (as it seems) the subject

As an emph. predicate, of God

In a neuter sense, that, it (of an action, occurrence, matte, etc.)

With the art.: so regularly when joined to a subst. defined itself by the art.

base

Brown-Driver-Briggs glosses

H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

. It resumes the subj. with emph.

. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

. It anticipates (as it seems) the subject

. As an emph. predicate, of God

. In a neuter sense, that, it (of an action, occurrence, matte, etc.)

. With the art.: so regularly when joined to a subst. defined itself by the art.

Strong's Hebrew Dictionary

1931 huw' hoo

of which the feminine (beyond the Pentateuch) is hiyw {he}; a

primitive word, the third person pronoun singular, he (she or

it); only expressed when emphatic or without a verb; also

(intensively) self, or (especially with the article) the same;

sometimes (as demonstrative) this or that; occasionally

(instead of copula) as or are:--he, as for her, him(-self),

it, the same, she (herself), such, that (...it), these, they,

this, those, which (is), who.

Translators Brief Hebrew Lexicon

הוּא (hu) — he/she/it.

pron 3p s

1) he, she, it

1a) himself (with emphasis)

1b) resuming subj with emphasis

1c) (with minimum emphasis following predicate)

1d) (anticipating subj)

1e) (emphasising predicate)

1f) that, it (neuter) demons pron

2) that (with article)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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

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