Ezekiel 1:2 — Word Study
WLCבַּחֲמִשָּׁ֖ה לַחֹ֑דֶשׁ הִ֚יא הַשָּׁנָ֣ה הַחֲמִישִׁ֔ית לְגָל֖וּת הַמֶּ֥לֶךְ יוֹיָכִֽין׃
BSAOn the fifthchâmêsh [fifth day of the lunar cycle, new moon] day of the monthchôdesh ithûwʼ was the fifthchămîyshîy [fifth year of exile, captivity] yearshâneh of the exilegâlûwth [removal, captivity] of Kingmelek [the monarch, ruler] JehoiachinYôwyâkîyn△
| Greek | English | Parsing |
|---|---|---|
| בַּחֲמִשָּׁ֖ה | on [day] five | Preposition |
| לַחֹ֑דֶשׁ | of the month | Preposition, noun common masculine singular absolute |
| הִ֚יא | it | Pronoun |
| הַשָּׁנָ֣ה | [was] the year | Particle, noun common feminine singular absolute |
| הַחֲמִישִׁ֔ית | fifth | Particle |
| לְגָל֖וּת | of [the] exile of | Preposition, noun common feminine singular construct |
| הַמֶּ֥לֶךְ | the king | Particle, noun common masculine singular absolute |
| יוֹיָכִֽין׃ | Jehoiachin | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin— |
| KJV | In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, |
| ASV | In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, |
| YLT | In the fifth of the month — it is the fifth year of the removal of the king Jehoiachin — |
| WEB | In the fifth of the month, which was the fifth year of King Jehoiachin’s captivity, |
| BBE | On the fifth day of the month, in the fifth year after King Jehoiachin had been made a prisoner, |
Translations agree on the meaning of חָמֵשׁ — see How Translations Differ.
The sentence presents a main clause that establishes the timing and context of the vision.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 1:2
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 Call of Ezekielgenerated
Ezekiel 1:2 indicates the timing of Ezekiel's vision, occurring on the fifth day of the month during the fifth year of King Jehoiachin's exile. This context is important as it situates the prophetic message within a specific historical framework, reflecting the struggles of the Israelites during their captivity in Babylon. The mention of the king's exile highlights the significance of leadership and the consequences of disobedience to God, themes that resonate throughout the book of Ezekiel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 8:1 | In the sixth year, on the fifth day of the sixth month, I was sitting in my house, and the elders of Judah were sitting before me; and there the hand of the Lord GOD fell upon me. |
| 2 | Ezekiel 20:1 | In the seventh year, on the tenth day of the fifth month, some of the elders of Israel came to inquire of the LORD, and they sat down before me. |
| 3 | Ezekiel 29:1–17 | In the tenth year, on the twelfth day of the tenth month, the word of the LORD came to me, saying, |
| 4 | Ezekiel 31:1 | In the eleventh year, on the first day of the third month, the word of the LORD came to me, saying, |
| 5 | Ezekiel 40:1 | In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month—in the fourteenth year after Jerusalem had been struck down—on that very day the hand of the LORD was upon me, and He took me there. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָמֵשׁ, ba.cha.mi.Shahgenerated
The word חָמֵשׁ (chamesh) is a cardinal number meaning 'five.' It is used to denote quantities and can also indicate a multiple of five. In this verse, it specifies the fifth day of the month, which aligns with the Hebrew calendar's lunar cycle.
The parsing of חָמֵשׁ as a preposition indicates its function in the sentence, linking the numeral to the time reference. This word appears frequently throughout the Hebrew Bible, emphasizing its foundational role in counting and timekeeping.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of חָמֵשׁ as 'fifth,' indicating a consistent understanding of the timing in this verse.
Sentence Structuregenerated
The main clause is governed by the subject הִ֚יא, it, which refers back to the year being described. The structure includes several phrases: a prepositional phrase indicating the day, a numeral phrase specifying the number, and additional phrases that provide context about the year and the king.
The arrangement emphasizes the temporal aspects of the vision, with the day and year positioned to highlight their importance in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates חָמֵשׁ as πέμπτῃ, which also means 'fifth.' This choice maintains the ordinal significance of the Hebrew term while adapting it to the Greek linguistic structure.
The consistent rendering across both texts reinforces the importance of the timing of Ezekiel's vision, linking it to the broader narrative of Israel's history.
In plain words — the whole versegenerated
Ezekiel 1:2 notes that the vision occurred on the fifth day of the month during the fifth year of King Jehoiachin's exile. This timing is significant as it connects the prophetic message to a specific historical context, emphasizing the challenges faced by the Israelites in Babylon.
Frequently Asked Questionsgenerated
The fifth day marks a specific point in the lunar month, indicating the timing of Ezekiel's vision and its connection to the Jewish calendar.
King Jehoiachin was the last king of Judah before the Babylonian exile, and his reign ended when he was captured by Nebuchadnezzar.
The year of exile signifies a time of suffering and displacement for the Israelites, which is a central theme in Ezekiel's prophecies.
By establishing the timing and context of the vision, this verse prepares the reader for the prophetic messages that follow, which address the situation of the exiles.
Reflection Questionsgenerated
- How does understanding the timing of Ezekiel's vision enhance your interpretation of his messages?
- What can we learn from the experiences of King Jehoiachin during the exile?
- In what ways does the concept of exile resonate with challenges faced in our lives today?
- How does the historical context of this verse inform our understanding of God's promises?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Jerome, reference this verse to discuss the significance of Ezekiel's visions and their implications for understanding God's revelations.
The Holy Spirit descended on Christ and remained; he descends on people, assuredly, but does not remain. Furthermore, in the scroll of Ezekiel, who is properly a type of the Savior—no other prophet, I mean of the major prophets, is called,Early Church Fathers on Ezekiel 1 →
To both Daniel and Ezekiel who were in Babylon by the river, the sacraments of the future were unfolded, I mean in the purest of waters, so that the power of baptism could be shown.Early Church Fathers on Ezekiel 1 →
So that we can discern and understand the visions of God, it is necessary for us to have the hand and strength of God on us.Early Church Fathers on Ezekiel 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the fifth [day] of the month,.... The month Tammuz, as before: (which [was] the fifth year of Jehoiachin's captivity); the same with Jeconiah and Coniah, as he is sometimes called; he was taken by
Read John Gill on Ezekiel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the fifth day of the month, which was the fifth year of king Jehoiachin's captivity, The fifth year of king Jehoiachin's captivity.
Read Robert Jamieson on Ezekiel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the fifth day; the Hebrew hath only fifth, according to its concise style; we do well to supply day, as in . Of the month Tamuz, as , answering to our June and July. Which was the fifth year of king Jehoiachin’ s captivity: this account observed will guide us in computing the times this prophet referred to, , these five of Jehoiachin, and the eleven of his predecessor, added to fourteen of Josiah’ s reign after he found the law, make up thirty years, , which likely might be the jubilee, the most fit for so solemn a passover as Josiah kept. Jehoiachin, who is also called Jeconiah, and Coniah, whose father Jehoiakim was slain by the Chaldeans, and he, after three months’ short reign…
Read Matthew Poole on Ezekiel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 1:2 In the fifth [day] of the month, which [was] the fifth year of king Jehoiachin’ s captivity,Ver. 2. In the fifth day.] The Sabbath day, likely, that queen of days, as the Jews call it. See on Ezekiel 1:1. Which was the fifth year of Jehoiakim’ s captivity.] With whom Ezekiel and other precious persons, called by Jeremiah good figs, were carried captive.
Read John Trapp on Ezekiel 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Jehoiachin's captivity] Called also Jeconiah and Coniah; see 2Kg 24:12. He was carried away by Nebuchadnezzar; see 2Kg 24:14.
Read AdamClarke on Ezekiel 1 →CambridgeThe Cambridge Bible for Schools and Colleges2. fifth year … jehoiachin] Jehoiachin, son of Jehoiakim and grandson of Josiah, reigned only three months and ten days. He is also styled Jeconiah or Coniah, Jeremiah 22:24 seq., Ezekiel 24:1, Ezekiel 27:20; 2 Kings 24:8. His captivity dates b.c. 597, and Ezekiel’s call 592, six years before the fall of Jerusalem.
Read Cambridge on Ezekiel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Jewish date. This verse and Ezekiel 1:3, which seem rather to interrupt the course of the narrative, may have been added by the prophet when he revised and put together the whole book.
Read Albert Barnes on Ezekiel 1 →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
On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin—
In the fifth of the month, which was the fifth year of King Jehoiachin’s captivity,
On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin—
(On the fifth day of the month – it was the fifth year of King Jehoiachin’s exile –
Tyndale line
In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity,
In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity,
In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity,
In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity,
In the fift day of the moneth (which was the fift yere of King Ioiachins captiuitie)
Strictly literal
On the fifth of the month, (it was the fifth year of king Jehoiachin's captivity,)
In the fifth of the month — it is the fifth year of the removal of the king Jehoiachin —
In the fifth of the month—it is the fifth year of the expulsion of King Jehoiachin—
On the fifth day of the month, which was the fifth year of the exile of king Jehoyachin,
On the fifth day of that month—it was the fifth year of the exile of King Jehoiachin—
From the Latin
On the fifth day of the month, the same was the fifth year of the captivity of king Joachin,
Simplified
(On the fifth day of the month of the fifth year of King Jehoiachin's exile,
On the fifth day of the month, in the fifth year after King Jehoiachin had been made a prisoner,
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 aligns with the Septuagint in this verse, with all words matching in content. This agreement highlights the preservation of the original message across different traditions.
בַּחֲמִשָּׁ֖ה לַחֹ֑דֶשׁ הִ֚יא הַשָּׁנָ֣ה הַחֲמִישִׁ֔ית לְגָל֖וּת הַמֶּ֥לֶךְ יוֹיָכִֽין׃
8 of the 8 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 Ezekiel 1:2
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.
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Prep | Adj — PrepositionHR/Acbsa
fiv (chamesh; pente).
See NUMBER.
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
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.
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
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.
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.
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)
Pron — PronounHPp3fs
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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…
חֲמִישִׁי (chamiyshiy) means 'fifth' and serves as an ordinal number indicating the position of five. It can also refer to a fifth part. The word is derived from a root associated with the number five, as noted in various lexicons.
חֲמִישִׁי m., חֲמִישִׁית f.adj.num.ordin. fifth
base
H2549 חֲמִישִׁי, חֲמִישִׁית fifth
2549 chamiyshiy kham-ee-shee'
or chamishshiy {kham-ish-shee'}; ord. from 2568; fifth; also
a fifth:--fifth (part).
see HEBREW for 02568
חֲמִישִׁי (cha.mi.shi) — fifth.
ordinal number, 5th
Art | Adj — ParticleHTd/Aofsa
גָּלוּת (galuwth) means 'exile' or 'captivity' and is a feminine noun derived from the root meaning to be carried away. It refers to the state of being exiled or the group of exiles collectively. The term is noted in various contexts of captivity, including its Aramaic equivalent.
גָּלוּת n.f. exile
base
H1546 גָּלוּת exile
1546 galuwth gaw-looth'
feminine from 1540; captivity; concretely, exiles
(collectively):--(they that are carried away) captives(-ity).
see HEBREW for 01540
גָּלוּת (ga.lut) — captivity.
1) exile, exiles
2) (TWOT) captivity
Aramaic equivalent: ga.lut (גָּלוּ "captivity" H1547)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
יְהוֹיָכִין (Yowyakiyn) refers to Jehoiachin, the last king of Judah before the Babylonian exile, son of Jehoiakim. His reign lasted only three months and ten days before he was captured by Nebuchadnezzar. He is also known by several other names, including Jeconiah and Coniah, and is mentioned in various biblical texts, such as 2 Kings 24:6.
יְהוֹיָכִין, יְהוֹיָכִן, יוֹיָכִין n.pr.m. (י׳ appointeth) last king but one of Judah, son of Jehoiakim = כׇּנְיָהוּ
base
H3112 יְהוֹיָכִין, יְהוֹיָכִן, יוֹיָכִין, כׇּנְיָהוּ
3112 Yowyakiyn yo-yaw-keen'
a form of 3078; Jojakin, an Israelite king:--Jehoiachin.
see HEBREW for 03078
יוֹיָכִין (yo.ya.khin) — Jehoiachin.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.24.6;
son of: Jehoiakim (H3079) and Nehushta (H5179);
father of: Zedekiah (H6667I)(?) and Shealtiel (H7597A); also called Jeconiah at 1Ch.3.16,17; 2x27.20; 28.4; 29.2; Coniah at Jer.22.24,28; 37.1; Shallum at Jer.22.11; Jechoniah (KJV: Jechonias; NIV: Jeconiah) inMat.1.11; 1x
Another spelling of ye.ho.ya.khin (יְהוֹיָכִין "Jehoiachin" H3078)
§ Jehoiachin = "Jehovah establishes"
king of Judah, son of Jehoiakim, and the next to last king of Judah before the Babylonian captivity; kingship lasted for 3 months and 10 days before he surrendered to Nebuchadnezzar who took him to Babylon and imprisoned him for 36 years when he was finally released
N-proper — Noun proper masculineHNpm
je-hoi'-a-kin (yehoyakhin, "Yahweh will uphold"; called also "Jeconiah" in 1Ch 3:16; Jer 24:1; yekhonyah, "Yahweh will be steadfast," and "Coniah" in Jer 22:24,28; konyahu, "Yahweh has upheld him"; 'Ioakeim): A king of Judah; son and successor of Jehoiakim; reigned three months and surrendered to Nebuchadnezzar; was carried to Babylon, where, after being there 37 years a prisoner, he died.
1. Sources:
The story of his reign is told in 2Ki 24:8-16, and more briefly in 2Ch 36:9-10. Then, after the reign of his successor Zedekiah and the final deportation are narrated, the account of his release from prison 37 years afterward…
Jehoiachin
Succeeded his father Jehoiakin (B.C. 599) when only eight years of age, and reigned for one hundred days (2 Chr. 36:9). He is also called Jeconiah (Jer. 24:1; 27:20, etc.), and Coniah (22:24; 37:1). He was succeeded by his uncle, Mattaniah = Zedekiah (q.v.). He was the last direct heir to the Jewish crown. He was carried captive to Babylon by Nebuchadnezzar, along with the flower of the nobility, all the leading men in Jerusalem, and a great body of the general population, some thirteen thousand in all (2 Kings 24:12-16; Jer. 52:28). After an imprisonment of thirty-seven years (Jer. 52:31, 33), he was…
(whom Jehovah has appointed), son of Jehoiakim, and for three months and ten days king of Judah. (B.C. 597.) At his accession Jerusalem was quite defenseless, and unable to offer any resistance to the army which Nebuchadnezzar sent to besiege it. (2 Kings 24:10,11) In a very short time Jehoiachin surrendered at discretion; and he, and the queen-mother, and all his servants, captains and officers, came out and gave themselves up to Nebuchadnezzar, who carried them, with the harem and the eunuchs, to Babylon. (Jeremiah 29:2; Ezekiel 17:12; 19:9) There he remained a prisoner, actually in prison and wearing prison garments, for thirty-six years, viz., till the death of Nebuchadnezzar, when Evilmerodach, succeeding to the throne…
Son and successor of Jeohiakim, king of Judah, B. C. 509, reigned three months, and was then carried away to Babylon, where he was imprisoned for thirty-six years, and then released and favored by Evil-merodach, 2Ki 24:6-16 25:27 2Ch 3:9,10. In this last passage he is said to have been eight years old at the commencement of his reign. If the text has not here been altered from eighteen years, as it stands in the first passage, we may conclude that he reigned ten years conjointly with his father. He is also called Coniah, and Jeconiah, 1Ch 3:16 Jer 27:20 37:1. The prediction in Jer 22:30, signified that no son of his…