Isaiah 7:4 — Word Study
WLCוְאָמַרְתָּ֣ אֵ֠לָיו הִשָּׁמֵ֨ר וְהַשְׁקֵ֜ט אַל־ תִּירָ֗א וּלְבָבְךָ֙ אַל־ יֵרַ֔ךְ מִשְּׁנֵ֨י זַנְב֧וֹת הָאוּדִ֛ים הָעֲשֵׁנִ֖ים הָאֵ֑לֶּה בָּחֳרִי־ אַ֛ף רְצִ֥ין וַאֲרָ֖ם וּבֶן־ רְמַלְיָֽהוּ׃
BSAand sayʼâmar to himʼêl Calm downshâmar [be quiet, take heed] and be quietshâqaṭ [still, at peace] Do notʼal be afraidyârêʼ▸ [fear not, do not be dismayed] or disheartenedlêbâb [fainthearted, tender] ◂over theseʼêl-leh twoshᵉnayim [a pair, a duo] smolderingʻâshên stubszânâb of firewoodʼûwd [smoking firebrands, burning embers] over the fiercechŏrîy [burning, intense] angerʼaph [wrath] of RezinRᵉtsîyn [firm, a king of Damascus] and AramʼĂrâm [Syria, a region] and of the sonbên [descendant, offspring] of RemaliahRᵉmalyâhûw [protected by Jehovah]
| Greek | English | Parsing |
|---|---|---|
| וְאָמַרְתָּ֣ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| אֵ֠לָיו | to him | Preposition, suffix |
| הִשָּׁמֵ֨ר | take care | Verb, Niphal, imperative second person masculine singular |
| וְהַשְׁקֵ֜ט | and show quietness | Conjunction, verb hiphil imperative second person masculine singular |
| אַל־ | may not | Particle |
| תִּירָ֗א | you be afraid | Verb, Qal, jussive second person masculine singular |
| וּלְבָבְךָ֙ | and heart your | Conjunction, noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| יֵרַ֔ךְ | it be weak | Verb, Qal, jussive third person masculine singular |
| מִשְּׁנֵ֨י | from [the] two | Preposition |
| זַנְב֧וֹת | [the] stumps of | Noun common, feminine plural construct |
| הָאוּדִ֛ים | pieces of firewood | Particle, noun common masculine plural absolute |
| הָעֲשֵׁנִ֖ים | smoking | Particle |
| הָאֵ֑לֶּה | these | Particle, particle |
| בָּחֳרִי־ | by [the] heat of | Preposition, noun common masculine singular construct |
| אַ֛ף | [the] anger of | Noun common, masculine singular construct |
| רְצִ֥ין | Rezin | Noun proper masculine |
| וַאֲרָ֖ם | and Aram | Conjunction, noun proper |
| וּבֶן־ | and [the] son of | Conjunction, noun common masculine singular construct |
| רְמַלְיָֽהוּ׃ | Remaliah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and say to him: Calm down and be quiet. Do not be afraid or disheartened over these two smoldering stubs of firewood—over the fierce anger of Rezin and Aram and of the son of Remaliah. |
| KJV | And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. |
| ASV | and say unto him, Take heed, and be quiet; fear not, neither let thy heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah. |
| YLT | and thou hast said unto him: 'Take heed, and be quiet, fear not, And let not thy heart be timid, Because of these two tails of smoking brands, For the fierceness of the anger of Rezin and Aram, And the son of Remaliah. |
| WEB | Tell him, ‘Be careful, and keep calm. Don’t be afraid, neither let your heart be faint because of these two tails of smoking torches, for the fierce anger of Rezin and Syria, and of the son of Remaliah. |
| BBE | And say to him, Take care and be quiet; have no fear, and do not let your heart be feeble, because of these two ends of smoking fire-wood, because of the bitter wrath of Rezin and Aram, and of the son of Remaliah. |
Translations agree on the core message of reassurance and calmness in הִשָּׁמֵ֨ר — see How Translations Differ.
The structure features a main command followed by several subordinate phrases that elaborate on the message to Ahaz.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Isaiah 7:4
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 — God's Assurance to Ahazgenerated
Isaiah 7:4 is part of a message from God to King Ahaz during a time of impending conflict. The context reveals that Ahaz is facing threats from Rezin and Aram, and God sends Isaiah to reassure him. This reassurance is critical as it addresses Ahaz's fears and encourages him to remain steadfast, as seen in the surrounding verses where God outlines His plans for Israel's protection against its enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:7–15 | Egypt’s help is futile and empty; therefore I have called her Rahab Who Sits Still. |
| 2 | Exodus 14:13–14 | But Moses told the people, “Do not be afraid. Stand firm and you will see the LORD’s salvation, which He will accomplish for you today; for the Egyptians you see today, you will never see again. |
| 3 | 2 Chronicles 20:17 | You need not fight this battle. Take up your positions, stand firm, and see the salvation of the LORD on your behalf, O Judah and Jerusalem. Do not be afraid or discouraged. Go out and face them tomorrow, for the LORD is with you.’” |
| 4 | Lamentations 3:26 | It is good to wait quietly for the salvation of the LORD. |
| 5 | Isaiah 8:11–14 | For this is what the LORD has spoken to me with a strong hand, instructing me not to walk in the way of this people: |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — הִשָּׁמֵ֨ר, hi.sha.Mergenerated
The word שָׁמַר (shamar) means to keep or guard, and in this context, it conveys a sense of vigilance and attentiveness. The Niphal form used here indicates a command to take care, suggesting that Ahaz should remain alert and not let fear overwhelm him.
This imperative form emphasizes the importance of being proactive in maintaining calmness and peace, rather than succumbing to anxiety. The choice of this verb underscores the need for inner strength and composure in the face of external threats.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across various translations, including the BSB, KJV, and ASV, all conveying the core message of calmness and reassurance.
Sentence Structuregenerated
The main verb אָמַרְתָּ֣ (you will say) governs the entire verse, with several clauses providing direct commands to Ahaz. The structure includes imperative verbs that guide Ahaz's response to the threats he faces.
The Hebrew syntax places emphasis on the commands, with a clear progression from the call to calmness to the admonition against fear. The use of conjunctions links these commands, creating a cohesive message of reassurance.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הִשָּׁמֵ֨ר is rendered as φύλαχαι, which carries a similar meaning of guarding or keeping. This choice reflects a consistent interpretation of the need for vigilance in the face of danger.
The translation choice in the Septuagint suggests a slight widening of the meaning, emphasizing not just the act of taking care but also the broader concept of protection and security.
In plain words — the whole versegenerated
Isaiah 7:4 conveys God's message to King Ahaz, urging him to remain calm and not to fear the threats posed by Rezin and Aram. The verse emphasizes the importance of peace and confidence in difficult times, reminding Ahaz that he should not be disheartened by the challenges he faces.
Frequently Asked Questionsgenerated
Isaiah's message reassures Ahaz that he should not fear the threats from his enemies, emphasizing God's control over the situation.
God instructs Ahaz to be calm and quiet to encourage him to trust in divine protection and not be overwhelmed by fear.
To not be disheartened means to maintain courage and hope in the face of adversity, trusting that God is in control.
This verse encourages us to remain calm and confident during challenging times, reminding us to trust in God's guidance and protection.
Reflection Questionsgenerated
- In what situations do I find it difficult to remain calm and trust in God's plan?
- How can I practice being still and quiet in the face of my fears?
- What are some ways I can encourage others to trust in God's reassurance during their struggles?
- How does understanding God's promises help me to not be disheartened?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 7:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd say unto him, take heed, and be quiet,.... Or "keep" thyself, not within the city, and from fighting with his enemies, but from unbelief, fear, and dread; or, as the Septuagint version, "keep"
Read John Gill on Isaiah 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.
Read Robert Jamieson on Isaiah 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake heed, and be quiet; see that thou be quiet, abandon thy fears, and settle thy mind by the belief of that joyful message and promise which I am now to deliver thee from the Lord. Smoking fire-brands; they are not whole firebrands burning in the fire, but small pieces or ends of them, taken out of the fire, in which there is more smoke than fire, and the fire will be speedily extinguished. They have more of show and terror than of strength. The son of Remaliah; Pekah king of Israel, , whom here, and in the next verse, he calls only the son of Remaliah, to intimate that he was unworthy of the name of king, as having got that title and power by usurpation, and the murder of his master and…
Read Matthew Poole on Isaiah 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 7:4 And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.Ver. 4. Take heed, and be quiet.] Cave et quiesce; or as others render it, Vide ut sileas, see that thou say nothing; fret not, faint not, send no message to the Assyrian, rest by faith upon the Lord of hosts, get a blessed Sabbath of spirit, a well composed frame of soul, for in quietness and confidence consisteth thy safety, as Isaiah 30:15. Fear not, neither be fainthearted.] See on Isaiah 7:2. For the two tails of these smoking firebrands.] By a most elegant metaphor, he nameth not one…
Read John Trapp on Isaiah 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Take heed, and be quiet . . .—The prophet meets the fears of the king by words of comfort. The right temper for such a time was one of calm courage, waiting on the Lord (Isaiah 30:15). Neither be fainthearted.—Literally, let not thine heart be soft.For the two tails of these smoking fire brands.—The two powers that Ahaz dreaded were, in the prophet’s eyes, but as the stumps of two smoking torches. Their flame was nearly out. It would soon be extinguished. The son of Remaliah.—There is a touch of scorn in the omission of the king’s name. So men spoke scornfully of Saul as “the son of Kish” (1 Samuel 10:11), and Saul himself of David as “the son of Jesse” (1 Samuel 20:30). It pointed out…
Read Charles John Ellicott on Isaiah 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The Syriac omits וארם vearam, "and Syria;" the Vulgate reads מלך ארם melech aram, "king of Syria:" one or the other seems to be the true reading. I prefer the former: or, instead of וארם ובן vearam uben, read ופקח בן vepekach ben, and pekah son, MS.
Read AdamClarke on Isaiah 7 →
CambridgeThe Cambridge Bible for Schools and Colleges4. The message to Ahaz begins with an exhortation to composure and presence of mind (cf. ch. Isaiah 30:15). The prophet does not deprecate reasonable forethought for the safety of the city, but only the excessive alarm which might drive the court into a false and dangerous policy. Take heed, and be quiet] The first verb might be subordinate to the second: “See that thou keep calm.” But it is better to take them independently: “ut et exterius contineat sese, et intus pacato sit animo” (Calvin). the two tails … firebrands] Render, with R.V. these two tails of smoking firebrands. This enterprise is but the last flicker of two expiring torches. Syria and Israel have both suffered severely from…
Read Cambridge on Isaiah 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleTake heed - Hebrew ‘Keep thyself;’ that is, from fear. Neither be fainthearted - Hebrew, ‘Let not thy heart be tender;’ that is, let it not be easily moved; be strong, fearless.
Read Albert Barnes on Isaiah 7 →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
and say to him: Calm down and be quiet. Do not be afraid or disheartened over these two smoldering stubs of firewood—over the fierce anger of Rezin and Aram and of the son of Remaliah.
Tell him, ‘Be careful, and keep calm. Don’t be afraid, neither let your heart be faint because of these two tails of smoking torches, for the fierce anger of Rezin and Syria, and of the son of Remaliah.
and say to him: Calm down and be quiet. Do not be afraid or disheartened over these two smoldering stubs of firewood—over the fierce anger of Rezin and Aram and of the son of Remaliah.
Tell him, ‘Make sure you stay calm! Don’t be afraid! Don’t be intimidated by these two stubs of smoking logs, or by the raging anger of Rezin, Syria, and the son of Remaliah.
Tyndale line
And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.
and say unto him, Take heed, and be quiet; fear not, neither let thy heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah.
and say unto him, Take heed, and be quiet; fear not, neither let thine heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah.
And say to him, Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking fire-brands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.
And say vnto him, Take heede, and be still: feare not, neither be faint hearted for the two tailes of these smoking firebrands, for the furious wrath of Rezin and of Aram, and of Remaliahs sonne:
Strictly literal
and thou shalt say unto him, Take heed and be quiet; fear not, and let not thy heart faint before these two ends of smoking firebrands, because of the fierce anger of Rezin and Syria, and of the son of Remaliah.
and thou hast said unto him: 'Take heed, and be quiet, fear not, And let not thy heart be timid, Because of these two tails of smoking brands, For the fierceness of the anger of Rezin and Aram, And the son of Remaliah.
and you have said to him: Take heed, and be quiet, do not fear, || And do not let your heart be timid, || Because of these two tails of smoking brands, || For the fierceness of the anger of Rezin and Aram, || And the son of Remaliah.
And thou shalt say unto him, Take heed, and be quiet; fear not, and let thy heart not become faint because of these two stumps of smoking firebrands, before the fierce anger of Rezin with Syria, and of the son of Remalyahu.
Tell him, 'Be careful, remain calm, do not be afraid or intimidated by these two smoldering firebrands, by the fierce anger of Rezin and Aram, and of Pekah son of Remaliah.
From the Latin
And thou shalt say to him: See thou be quiet: fear not, and let not thy heart be afraid of the two tails of these fire brands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia.
Simplified
Tell him, ‘Calm down and keep quiet. Don't be afraid or scared over a couple of smoldering bits of firewood, over the burning anger of Rezin and Aram, and of Remaliah's son.
And say to him, Take care and be quiet; have no fear, and do not let your heart be feeble, because of these two ends of smoking fire-wood, because of the bitter wrath of Rezin and Aram, and of the son of Remaliah.
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 Dead Sea Scrolls agree closely on this verse, with only minor variations in wording. The Septuagint aligns with the Hebrew text in most respects, indicating a strong consistency across these ancient witnesses.
וְאָמַרְתָּ֣ אֵ֠לָיו הִשָּׁמֵ֨ר וְהַשְׁקֵ֜ט אַל־ תִּירָ֗א וּלְבָבְךָ֙ אַל־ יֵרַ֔ךְ מִשְּׁנֵ֨י זַנְב֧וֹת הָאוּדִ֛ים הָעֲשֵׁנִ֖ים הָאֵ֑לֶּה בָּחֳרִי־ אַ֛ף רְצִ֥ין וַאֲרָ֖ם וּבֶן־ רְמַלְיָֽהוּ׃
19 of the 20 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.
ואמרת אלי׳ו השמר והשקט ואל תירא ולבב׳ך אל ירך משני זנבות האודים העושנים האלה כי בחורי אפ רצין וארם ובן רמליה
21 words on the leather.
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 Isaiah 7:4
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.
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-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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 | Suff — Preposition · suffixHR/Sp3ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Niphal-Impv-2ms — Verb · Niphal · imperative second person masculine singularHVNv2ms
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
Conj | V-Hiphil-Impv-2ms — Conjunction · verb hiphil imperative second person masculine singularHC/Vhv2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
רָכַךְ (rakak) means to be tender, weak, or soft. It can describe a tender heart, timidity, or soft words, and can also imply causing someone to be weak. The entries suggest a range of meanings from emotional softness to physical gentleness.
[רָכַךְ] vb. be tender, weak, soft
Qal
be tender, weak, of heart
be soft, of treacherous words
Pu. it has not been softened, mollified, with oil
Hiph. causat. of Qal 1 a.
base
H7401 רָכַךְ be tender, weak, soft
7401 rakak raw-kak'
a primitive root; to soften (intransitively or transitively),
used figuratively:--(be) faint((-hearted)), mollify, (be,
make) soft(-er), be tender.
רָכַךְ (ra.khakh) — be tender.
1) to be tender, be soft, be weak
1a) (Qal)
1a1) to be tender, be weak (of heart)
1a1a) to be timid, be fearful
1a1b) to be softened, be penitent
1a2) to be soft (of treacherous words)
1b) (Pual) to be softened
1c) (Hiphil) to cause to be weak
1d) (Niphal) tender
HVqj3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Prep | Adj — PrepositionHR/Acbdc
too.
See NUMBER.
זָנָב (zanab) means 'tail' in Hebrew, and can also refer figuratively to an 'end' or 'stump.' It is derived from a root meaning to flap, indicating a literal or figurative tail. The entries consistently emphasize its meanings related to physical and metaphorical endings.
זָנָב n.m. tail, also (fig.), end, stump
base
H2180 זָנָב tail, also (fig.), end, stump
2180 zanab zaw-nawb'
from 2179 (in the original sense of flapping); the tail
(literally or figuratively):--tail.
see HEBREW for 02179
זָנָב (za.nav) — tail.
tail, end, stump
N-mp — Noun common · feminine plural constructHNcfpc
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…
אוּד (uwd) refers to a brand or firebrand, possibly originating from a bent stick used to stir a fire. The word is built from a root meaning to rake together, and it specifically denotes a poker for turning or gathering embers.
אוּד n.m. brand, firebrand (orig. perh. bent stick used to stir fire)
base
H181 אוּד brand, firebrand (orig. perh. bent stick used to stir fire)
181 'uwd ood
from an unused root meaning to rake together; a poker (for
turning or gathering embers):--(fire-)brand.
אוּד (ud) — firebrand.
brand, fire brand
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word עָשֵׁן (*ashen*) means 'smoking' and is derived from the root word עָשָׁן (*ashan*), which also relates to smoke. The entries consistently define it as 'smoking' without significant variation in meaning.
H6226 עָשֵׁן smoking
6226 `ashen aw-shane'
from 6225; smoky:--smoking.
see HEBREW for 06225
עָשֵׁן (a.shen) — smoking.
smoking
Art | Adj — ParticleHTd/Aampa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
חֳרִי (choriy) refers to a state of burning, particularly in the context of intense anger. It is derived from the root word for 'burning' and conveys a sense of fierce heat or great anger. The entries consistently emphasize its association with emotional intensity, especially in relation to anger.
חֳרִי n.m. burning
base
H2750 חֳרִי burning
2750 choriy khor-ee'
from 2734; a burning (i.e. intense) anger:--fierce, X great,
heat.
see HEBREW for 02734
חֳרִי (cho.ri) — burning.
heat (of anger), burning (of anger)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — 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…
רְצִין (retsin) refers to Rezin, a king of Damascus during the reigns of Jotham and Ahaz of Judah. The name is associated with the meaning 'firm.' He is mentioned in the context of the Divided Monarchy and also as an ancestor of temple slaves who returned from exile with Zerubbabel.
רְצִין n.pr.m.
king of Aram, Ahaz's time
Ρα(α)σων
base
H7526 רְצִין . king of Aram, Ahaz's time
. Ρα(α)σων
7526 Rtsiyn rets-een'
probably for 7522; Retsin, the name of a Syrian and of an
Israelite:--Rezin.
see HEBREW for 07522
רְצִין (re.tsin) — Rezin.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.15.37
§ Rezin = "firm"
1) king of Damascus during the reigns of kings Jotham and Ahaz of Judah
2) the progenitor of a family of temple slaves who returned from captivity with Zerubbabel
רְצִין (re.tsin) — Rezin.
A man living at the time of Exile and Return, first mentioned at Ezr.2.48
§ Rezin = "firm"
1) king of Damascus during the reigns of kings Jotham and Ahaz of Judah
2) the progenitor of a family of temple slaves who returned from captivity with Zerubbabel
N-proper — Noun proper masculineHNpm
re'-zin (retsin; Rhaasson): The last of the kings of Syria who reigned in Damascus (2Ki 15:37; 16:5-10; Isa 7:1; 8:4-7). Alona with Pekah, the son of Remaliah, who reigned 20 years over Israel in Samaria, he joined in the Syro-Ephraimitic war aaainst Ahaz, the king of Judah. Together they laid siege to Jerusalem, but were unsuccessful in the effort to take it (2Ki 16:5; Isa 7:1). It was to calm the fears, and to restore the fainting spirits of the men of Judah, that Isaiah was commissioned by the Lord to assure them that the schemes of "these two tails of smoking firebrands" (Isa 7:4) were destined to miscarry. It was then…
Rezin
Firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).
(firm). King of Damascus. He attacked Jotham during the latter part of his reign, (2 Kings 15:37) but his chief war was with Ahaz, whose territories he invaded, in conjunction with Pekah about B.C. 741. Though unsuccessful is his siege of Jerusalem, (2 Kings 16:5; Isaiah 7:1) he "recovered Elath to Syria." (2 Kings 16:6) Soon after this he was attacked defeated and slain by Tiglath-pileser II, king of Assyria. (2 Kings 16:9) One of the families of the Nethinim. (Ezra 2:48; Nehemiah 7:50) (B.C. before 536.)
A king of Damascene Syria, who united with Pekah king of Israel to invade Judah, B. C. 742, 2Ki 15:1-38,37; 16:5-10; Isa 7:1. Turning away from before Jerusalem, Rezin extended his conquests to the south as far as Elath; but was erelong conquered and slain by Tiglath-pileser king of Assyria, whose aid had been procured by king Ahaz. His people also were carried captive beyond the Tigris, Isa 8:6; 9:11.
אֲרָם (Aram) refers to both a person and a region. It denotes the fifth son of Shem, a grandson of Nahor, and a descendant of Asher. The term also encompasses the Aramean people and their territory, primarily in Mesopotamia and northern Syria. The word is often associated with the meaning 'exalted' and appears in various contexts, including references to the land of Mesopotamia.
אֲרָם n.pr.m. Aram
5th son of Shem
grandson of Nahor
a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.)
people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
often indeterminate
base
H758 אֲרָם Aram . 5th son of Shem
. grandson of Nahor
. a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.) . people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
. less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
. often indeterminate
758 'Aram arawm'
from the same as 759; the highland; Aram or Syria, and its
inhabitants; also the name of the son of Shem, a grandson of
Nahor, and of an Israelite:--Aram, Mesopotamia, Syria,
Syrians.
see HEBREW for 0759
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Elam (H5867C), Arpachshad (H0775) and Lud (H3865);
father of: Uz (H5780), Hul (H2343), Gether (H1666) and Mash (H4851)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Kemuel (H7055)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Syria.
§ Aram or Arameans = "exalted"
Aram or Syrian nation
אֲרָם (a.ram) — Aram.
Conj | N-proper — Conjunction · noun properHC/Npl
Aram
The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word “Syrian” is properly “Aramean” (R.V., marg.).…
(high). The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim , i.e. the "highland of or between the two rivers." (Genesis 24:10) Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually…
1. The name of three men in the Bible: a son of Shem, Ge 10:22, a grandson of Nahor, Ge 22:21, and an ancestor of our Lord, Ru 4:19 1Ch 2:10 Mt 1:3 Lu 3:33 2. Nearly synonymous with Syria; the Hebrew name of the whole region northeast of Palestine, extending from the Tigris on the east nearly to the Mediterranean on the west, and to the Taurus range on the north. It was named after Aram the son of Shem. Thus defined, it includes also Mesopotamia, which the Hebrews named Aram-naharaim, Aram of the two rivers, Ge…
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
רְמַלְיָ֜הוּ (Remaljah) refers to a man from the Kingdom of Israel, specifically the father of Pekah, a king during the Divided Monarchy. The name may suggest a meaning related to being 'protected by Jehovah.' It is noted in 2 Kings 15:25, where his lineage is established.
רְמַלְיָ֜הוּ n.pr.m. father of Peḳaḥ, king of Israel
base
H7425 רְמַלְיָ֜הוּ father of Peḳaḥ, king of Israel
7425 Rmalyahuw rem-al-yaw'-hoo
from an unused root and 3050 (perhaps meaning to deck); Jah
has bedecked; Remaljah, an Israelite:--Remaliah.
see HEBREW for 03050
רְמַלְיָ֜הוּ (re.mal.ya.hu) — Remaliah.
A man of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.15.25;
father of: Pekah (H6492)
§ Remaliah = "protected by Jehovah"
father of king Pekah of the northern kingdom of Israel
N-proper — Noun proper masculineHNpm
Remaliah
Adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isa. 7:1, 4, 5, 9; 8:6).
(protected by Jehovah). The father of Pekah, captain of Pekahiah; king of Israel, who slew his master and usurped his throne. (2 Kings 15:25-37; 16:1,5; 2 Chronicles 28:6; Isaiah 7:1-9; 8:6) (B.C. 756.)
the exaltation of the Lord
