2 Kings 9:29 — Word Study
WLCוּבִשְׁנַת֙ אַחַ֣ת עֶשְׂרֵ֣ה שָׁנָ֔ה לְיוֹרָ֖ם בֶּן־ אַחְאָ֑ב מָלַ֥ךְ אֲחַזְיָ֖ה עַל־ יְהוּדָֽה׃
BSAIn the eleventhʼechâd yearshâneh [a period of time, a cycle of seasons] of JoramYôwrâm [a king of Israel] sonbên of AhabʼAchʼâb [a king who did evil] AhaziahʼĂchazyâh [Jehovah holds or sustains] had become kingmâlak■ [to reign, to rule as king, a ruler, a monarch] overʻal [upon, in charge of] JudahYᵉhûwdâh [a tribe, a region, the southern kingdom]
| Greek | English | Parsing |
|---|---|---|
| וּבִשְׁנַת֙ | and in year | Conjunction, preposition, noun common feminine singular construct |
| אַחַ֣ת | one [plus] | Noun common, feminine singular construct |
| עֶשְׂרֵ֣ה | ten | Noun common, both singular absolute |
| שָׁנָ֔ה | year | Noun common, feminine singular absolute |
| לְיוֹרָ֖ם | of Joram | Preposition, noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אַחְאָ֑ב | Ahab | Noun proper masculine |
| מָלַ֥ךְ | he had become king | Verb, Qal, perfect third person masculine singular |
| אֲחַזְיָ֖ה | Ahaziah | Noun proper masculine |
| עַל־ | over | Preposition |
| יְהוּדָֽה׃ | Judah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | (In the eleventh year of Joram son of Ahab, Ahaziah had become king over Judah.) |
| KJV | And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. |
| ASV | And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. |
| YLT | And in the eleventh year of Joram son of Ahab reign did Ahaziah over Judah. |
| WEB | In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah. |
| BBE | (In the eleventh year of the rule of Joram, the son of Ahab, Ahaziah became king over Judah.) |
Where they part company is in the details of the phrasing, but they agree on the essential meaning.
The sentence is structured around the main action of Ahaziah becoming king, with additional phrases providing temporal and locational context.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲחַזְיָה
verbמָלַךְ
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 9:29
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 Reign of Ahaziahgenerated
2 Kings 9:29 places Ahaziah's reign within the timeline of Israel's kings, specifically noting that he became king in the eleventh year of Joram, son of Ahab. This period is significant as it highlights the political dynamics and leadership transitions in the divided kingdom of Judah, as seen in other passages like 2 Kings 8:16-24 and 2 Chronicles 21:18-19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 8:16–24 | In the fifth year of the reign of Joram son of Ahab over Israel, Jehoram son of Jehoshaphat succeeded his father as king of Judah. |
| 2 | 2 Chronicles 21:18–19 | After all this, the LORD afflicted Jehoram with an incurable disease of the bowels. |
| 3 | 2 Chronicles 22:1–2 | Then the people of Jerusalem made Ahaziah, the youngest son of Jehoram, king in his place, since the raiders who had come into the camp with the Arabs had killed all the older sons. So Ahaziah son of Jehoram became king of Judah. |
| 4 | 2 Chronicles 21:18–19 | After all this, the LORD afflicted Jehoram with an incurable disease of the bowels. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מָלַךְ, ma.Lakhgenerated
The verb מָלַךְ (malak) means to reign or to rule as king. It is a Qal perfect form, indicating a completed action in the past. This word is foundational in describing the authority and governance of a ruler, as seen in the context of Ahaziah's ascension.
In this verse, it signifies the moment Ahaziah officially took on the responsibilities and title of king over Judah, marking a significant point in the historical narrative of the monarchy.
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 sentence is מָלַךְ, he had become king, which governs the subject אֲחַזְיָ֖ה, Ahaziah. The structure is straightforward, with a prepositional phrase indicating the time frame and additional noun phrases providing context about Joram and Ahab.
The Hebrew word order places emphasis on the timing of Ahaziah's reign, highlighting the connection to Joram's kingship.
Septuagint Backgroundgenerated
The Septuagint uses ἐβασίλευσεν (ebasileusen) to translate the Hebrew verb מָלַךְ, indicating the act of reigning. This choice emphasizes the authority exercised by Ahaziah as king.
The translation reflects a direct correspondence to the Hebrew, maintaining the focus on kingship and governance.
In plain words — the whole versegenerated
2 Kings 9:29 tells us that in the eleventh year of Joram, son of Ahab, Ahaziah became king over Judah. This verse provides a clear historical marker in the timeline of the kings of Judah, indicating the transition of power.
Frequently Asked Questionsgenerated
It signifies a change in leadership in Judah, marking the beginning of Ahaziah's reign and the continuation of the royal line.
The year of Joram's reign is important for understanding the historical context of Judah's monarchy and its relationship with Israel.
Ahaziah's reign reflects the ongoing challenges and dynamics of leadership during a tumultuous period in Israel's history.
This verse relates to other accounts in 2 Kings and 2 Chronicles that detail the lineage and actions of the kings of Judah.
Reflection Questionsgenerated
- What does Ahaziah's kingship tell us about the continuity of leadership in Judah?
- How do the timelines of the kings of Israel and Judah intersect during this period?
- What lessons can we draw from the reigns of Ahaziah and Joram?
- In what ways does the historical context of this verse inform our understanding of biblical leadership?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 9:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
Read John Gill on 2 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 9:29 And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.Ver. 29. And in the eleventh year.] See 2 Kings 8:25.
Read John Trapp on 2 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) In the eleventh year of Joram.—2 Kings 8:25 says “in the twelfth year of Joram.” Such a difference is not remarkable, inasmuch as the synchronisms between the reigns of the two kingdoms are not based upon exact records. Moreover, different computations might make the same year the eleventh or tweftth of Joram. (The verse is a parenthesis, and perhaps spurious.)
Read Charles John Ellicott on 2 Kings 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. In the eleventh year of Joram] The note in our margin contains as good an account of this chronological difficulty as can be reasonably required: Then he began to reign as viceroy to his father in his sickness; 2 Chronicles 21:18-19. But in Joram's twelfth year he began to reign alone; 2Kg 8:26.
Read AdamClarke on 2 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges29. And in the eleventh year of Joram … began Ahaziah to reign] This verse seems out of place. It is not usual to mention the date at which a king begins to reign, after his death, but at his accession. This was done for Ahaziah in 2 Kings 8:25, but there it is said that it was in the twelfth year of Joram that his reign began. So small a variation is of very little account when we consider how the Jews reckoned the regnal years of their kings, but the unusual position of the notice in this verse casts some suspicion upon it. The LXX. however represents it.
Read Cambridge on 2 Kings 9 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the eleventh year - The twelfth according to 2 Kings 8:25. The discrepancy may be best explained from two ways of reckoning the accession of Ahaziah, who is likely to have been regent for his father during at least one year.
Read Albert Barnes on 2 Kings 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. In the eleventh year of Joram — But 2 Kings 8:25, says, the twelfth year of Joram. “This difference of dates probably arose from a different computation of the beginning of the years of his reign.” — Keil.
Read Daniel Denison Whedon 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
(In the eleventh year of Joram son of Ahab, Ahaziah had become king over Judah.)
In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.
(In the eleventh year of Joram son of Ahab, Ahaziah had become king over Judah.)
Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab.
Tyndale line
And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
And in the eleuenth yere of Ioram the sonne of Ahab, began Ahaziah to reigne ouer Iudah.
Strictly literal
(And in the eleventh year of Joram the son of Ahab had Ahaziah begun to reign over Judah.)
And in the eleventh year of Joram son of Ahab reign did Ahaziah over Judah.
And in the eleventh year of Joram son of Ahab, Ahaziah reigned over Judah.
And in the eleventh year of Joram the son of Achab became Achazyah king over Judah.
Now it was in the eleventh year of Joram son of Ahab that Ahaziah had begun to reign over Judah.
From the Latin
In the eleventh year of Joram the son of Achab, Ochozias reigned over Juda,
Simplified
Ahaziah became king of Judah in the eleventh year of the reign of Joram, son of Ahab.
(In the eleventh year of the rule of Joram, the son of Ahab, Ahaziah became king over Judah.)
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 show agreement in the core elements of this verse, with a close word-by-word correspondence despite differing word order and structure.
וּבִשְׁנַת֙ אַחַ֣ת עֶשְׂרֵ֣ה שָׁנָ֔ה לְיוֹרָ֖ם בֶּן־ אַחְאָ֑ב מָלַ֥ךְ אֲחַזְיָ֖ה עַל־ יְהוּדָֽה׃
7 of the 11 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 9:29
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.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular constructHNcfsc
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HNcbsa — Noun common · both singular absoluteHNcbsa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
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.
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
H3141 יְהוֹרָם, יוֹרָם, יֹרָם
3141 Yowram yo-rawm'
a form of 3088; Joram, the name of three Israelites and one
Syrian:--Joram.
see HEBREW for 03088
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.
Prep | N-proper — Preposition · noun proper masculineHR/Npm
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).
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).
(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]
to cast; elevated
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.
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
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
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
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)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
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
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
N-proper — Noun proper masculineHNpm
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…
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…
(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. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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.
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
H3063 יְהוּדָה Judah
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
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
N-proper — Noun properHNpl
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…
(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…
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…
the praise of the Lord; confession