2 Kings 9:23 — Word Study
WLCוַיַּהֲפֹ֧ךְ יְהוֹרָ֛ם יָדָ֖יו וַיָּנֹ֑ס וַיֹּ֥אמֶר אֶל־ אֲחַזְיָ֖הוּ מִרְמָ֥ה אֲחַזְיָֽה׃
BSAJoramYᵉhôwrâm [the son of Ahab and Jezebel] turned aroundhâphak▸ [reversed his direction, to overturn] and flednûwç▸ [to quickly escape, to take flight] calling outʼâmar▸ toʼêl AhaziahʼĂchazyâh [Jehovah holds or sustains] Treacherymirmâh [deceit, betrayal, cheating] AhaziahʼĂchazyâh [Jehovah holds or sustains]
| Greek | English | Parsing |
|---|---|---|
| וַיַּהֲפֹ֧ךְ | and he turned around | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוֹרָ֛ם | Jehoram | Noun proper masculine |
| יָדָ֖יו | hands his | Noun common both dual construct, suffix |
| וַיָּנֹ֑ס | and he fled | Verb, Qal, sequential imperfect third person masculine singular |
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| אֲחַזְיָ֖הוּ | Ahaziah | Noun proper masculine |
| מִרְמָ֥ה | treachery | Noun common, feminine singular absolute |
| אֲחַזְיָֽה׃ | O Ahaziah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Joram turned around and fled, calling out to Ahaziah, “Treachery, Ahaziah!” |
| KJV | And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah. |
| ASV | And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah. |
| YLT | And Jehoram turneth his hands, and fleeth, and saith unto Ahaziah, 'Deceit, O Ahaziah!' |
| WEB | Joram turned his hands and fled, and said to Ahaziah, “This is treason, Ahaziah!” |
| BBE | Then Joram, turning his horses in flight, said to Ahaziah, Broken faith, O Ahaziah! |
Translations agree on the actions of Joram in this verse, particularly the turning and fleeing.
The sentence has a main clause followed by two subordinate clauses that detail Joram's actions and words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוֹרָם
verbהָפַךְ
The sentence as the grammar sees it Open the tree ›
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 9:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Death of Joramgenerated
2 Kings 9:23 describes the moment when Joram, confronted by Jehu, realizes the danger he is in and attempts to escape. This event is part of a larger narrative where Jehu is executing judgment against the house of Ahab, fulfilling prophetic words about the end of Ahab's lineage. The preceding verses set the stage for this dramatic turn of events, highlighting the tension and impending doom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 11:14 | And she looked out and saw the king standing by the pillar, according to the custom. The officers and trumpeters were beside the king, and all the people of the land were rejoicing and blowing trumpets. Then Athaliah tore her clothes and screamed, “Treason! Treason!” |
| 2 | 2 Chronicles 23:13 | And she looked out and saw the king standing by his pillar at the entrance. The officers and trumpeters were beside the king, and all the people of the land were rejoicing and blowing trumpets, while the singers with musical instruments were leading the praises. Then Athaliah tore her clothes and screamed, “Treason, treason!” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יַּהֲפֹ֧ךְ, vai.ya.ha.Fokhgenerated
The verb הָפַךְ (haphak) means to turn or overturn. It implies a significant change in direction or circumstance, often associated with a radical transformation. In this context, Joram's action of turning around signifies his realization of danger and his instinct to flee.
This particular form is a sequential imperfect, indicating that the action is ongoing or habitual. Joram's turning is not just a physical movement but also a response to the threat posed by Jehu, showcasing a moment of desperation.
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 יַּהֲפֹ֧ךְ governs the sentence, indicating Joram's action, while several clauses describe his actions and what he says. The structure emphasizes the sequence of events: he turns, he flees, and he calls out.
The use of the prepositional phrase אֶל־ אֲחַזְיָ֖הוּ indicates the direction of his call, highlighting the urgency of his warning to Ahaziah.
Septuagint Backgroundgenerated
The Septuagint translates יַּהֲפֹ֧ךְ as ἐπέστρεψεν, which means 'he turned back.' This choice conveys a similar meaning but can imply a more definitive return to a previous state or position.
This translation choice aligns with the narrative's theme of reversal and judgment, as Jehu's actions lead to the downfall of Joram.
In plain words — the whole versegenerated
2 Kings 9:23 tells us that Joram, confronted by Jehu, turns around and flees in fear, calling out to Ahaziah that treachery is at hand. This moment captures the tension of the scene as Joram realizes the danger he is in.
Frequently Asked Questionsgenerated
Joram is accusing Ahaziah of betrayal, likely reflecting his own fear and the treachery he perceives from Jehu.
Joram flees because he realizes that Jehu is there to execute judgment against him, fulfilling the prophecy about the downfall of Ahab's house.
Joram's turning around signifies a pivotal moment of recognition of danger, leading to his desperate escape.
This event is part of the prophetic judgment against Ahab's family, showcasing the fulfillment of God's word through Jehu's actions.
Reflection Questionsgenerated
- What are some moments in my life when I have had to turn away from danger?
- How do I respond when I feel threatened or in danger?
- In what ways can I recognize treachery in my own life or the lives of those around me?
- What lessons can I learn from Joram's reaction to his circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 9:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joram turned his hand, and fled,.... Taking hold of the horses' reins with it to turn them, or by the motion of it directing the charioteer to turn them back towards Jezreel, whither he fled: and
Read John Gill on 2 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.
Read Robert Jamieson on 2 Kings 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJoram turned his hands; either that therewith he might turn the reins of the chariot, or that by this motion he might direct his charioteer to turn it from Jehu.
Read Matthew Poole on 2 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 9:23 And Joram turned his hands, and fled, and said to Ahaziah, [There is] treachery, O Ahaziah.Ver. 23. And fled.] But divine vengeance, which the Greeks call Aδραστεια, because there is no fleeing from it, had him in chase, and there was no escaping.
Read John Trapp on 2 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) And Joram turned his hands—i.e., turned the horses round. (Comp. 1 Kings 22:34.) There is treachery.—Literally, Guile, or fraud, Ahaziah! Joram shouted these two words of warning to his companion as he was turning his horses to fly.
Read Charles John Ellicott on 2 Kings 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. There is treachery, O Ahaziah.] This was the first intimation he had of it: he feels for the safety of his friend Ahaziah, and now they fly for their lives.
Read AdamClarke on 2 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges23. Joram turned his hands] i.e. Wheeled his chariot about to go in a contrary direction. Cf. 1 Kings 22:34.
Read Cambridge on 2 Kings 9 →Albert Barnes1798–1870Barnes' Notes on the BibleTurned his hands - The meaning is that Joram ordered his charioteer to turn round and drive back to the town.
Read Albert Barnes on 2 Kings 9 →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
Joram turned around and fled, calling out to Ahaziah, “Treachery, Ahaziah!”
Joram turned his hands and fled, and said to Ahaziah, “This is treason, Ahaziah!”
Joram turned around and fled, calling out to Ahaziah, “Treachery, Ahaziah!”
Jehoram turned his chariot around and took off. He said to Ahaziah, “It’s a trap, Ahaziah!”
Tyndale line
And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.
And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.
And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.
And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.
Then Iehoram turned his hand, and fled, and said to Ahaziah, O Ahaziah, there is treason.
Strictly literal
Then Joram turned his hand, and fled, and said to Ahaziah, Treachery, Ahaziah!
And Jehoram turneth his hands, and fleeth, and saith unto Ahaziah, 'Deceit, O Ahaziah!'
And Jehoram turns his hands and flees, and says to Ahaziah, “Deceit, O Ahaziah!”
And Jehoram turned about, and fled, and said to Achazyahu, Treachery, Achazyahu.
So Joram turned his chariot and fled and said to Ahaziah, “There is treachery, Ahaziah.”
From the Latin
And Joram turned his hand, and fleeing, said to Ochozias: There is treachery, Ochozias.
Simplified
Joram turned around and raced away, shouting out to Ahaziah, “It's treason, Ahaziah!”
Then Joram, turning his horses in flight, said to Ahaziah, Broken faith, O Ahaziah!
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with no significant variations noted. This consistency reinforces the reliability of the account as it is preserved in both traditions.
וַיַּהֲפֹ֧ךְ יְהוֹרָ֛ם יָדָ֖יו וַיָּנֹ֑ס וַיֹּ֥אמֶר אֶל־ אֲחַזְיָ֖הוּ מִרְמָ֥ה אֲחַזְיָֽה׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 9:23
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.
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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.
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
H3088 יְהוֹרָם, יוֹרָם, יֹרָם
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
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
N-proper — Noun proper masculineHNpm
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…
(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…
See JORAM.
exaltation of the Lord
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbdc/Sp3ms — Noun common both dual construct · suffixHNcbdc/Sp3ms
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word 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.
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
H274 אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי
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
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)
N-proper — Noun proper masculineHNpm
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…
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).
(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.
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
N-fs — Noun common · feminine singular absoluteHNcfsa
→ General scriptures concerning Jer 9:8
→ Of Rahab to her people Jos 2
→ Of the man of Beth-el Jud 1:24,25
→ Of Jael Jud 4:18-21
→ Of Shechemites Jud 9:23
→ Of Joab 2Sa 3:26,27
→ Of Baanah and Rechab 2Sa 4:6
→ Of David to Uriah 2Sa 11
→ Of Joab to Amasa 2Sa 20:9,10
→ Of Jehu 2Ki 10:18-28
→ Of the enemies of Nehemiah Ne 6
→ See CONSPIRACY
→ See TREASON
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.
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
H274 אֲחַזְיָ֫הוּ, אֲחַזְיָה, אַחְזַי
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
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)
N-proper — Noun proper masculineHNpm
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…
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).
(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.