Isaiah 9:11 — Word Study
WLCוַיְשַׂגֵּ֧ב יְהוָ֛ה אֶת־ צָרֵ֥י רְצִ֖ין עָלָ֑יו וְאֶת־ אֹיְבָ֖יו יְסַכְסֵֽךְ׃
BSAAramʼĂrâm frontqedem PhilistinesPᵉlishtîy backʼâchôwr to eatʼâkal IsraelYisrâʼêl allkôl lippeh allkôl thiszôʼth notlôʼ to returnshûwb faceʼaph stillʻôwd handyâd to stretchnâṭâh
| Greek | English | Parsing |
|---|---|---|
| וַיְשַׂגֵּ֧ב | and he set on high | Verb, Piel, sequential imperfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| צָרֵ֥י | [the] opponents of | Noun common, masculine plural construct |
| רְצִ֖ין | Rezin | Noun proper masculine |
| עָלָ֑יו | against him | Preposition, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אֹיְבָ֖יו | enemies his | Verb qal participle (active) masculine plural common, suffix |
| יְסַכְסֵֽךְ׃ | he provoked | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has raised up the foes of Rezin against him and joined his enemies together. |
| KJV | Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; |
| ASV | Therefore Jehovah will set up on high against him the adversaries of Rezin, and will stir up his enemies, |
| YLT | And Jehovah setteth the adversaries of Rezin on high above him, And his enemies he joineth together, |
| WEB | Therefore Yahweh will set up on high against him the adversaries of Rezin, and will stir up his enemies, |
| BBE | For this cause the Lord has made strong the haters of Israel, driving them on to make war against him; |
Where they part company is in their rendering of יְשַׂגֵּ֧ב — see How Translations Differ.
The structure features a main clause followed by a compound action, showing the dual role of the LORD in both raising foes and joining enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֶדֶם
verbאֲרָם
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 9:11
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 Judgment Against Israelgenerated
Isaiah 9:11 is situated within a larger context where the LORD addresses the consequences of Israel's actions and the rising threats from their enemies. The surrounding verses illustrate the dire situation Israel faces, with the LORD's intervention highlighting both His sovereignty and the seriousness of Israel's disobedience. The prophecy serves as a warning and a reminder of the consequences of turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 8:4–7 | For before the boy knows how to cry ‘Father’ or ‘Mother,’ the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.” |
| 2 | Isaiah 10:9–11 | “Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? |
| 3 | Isaiah 17:1–5 | This is the burden against Damascus: “Behold, Damascus is no longer a city; it has become a heap of ruins. |
| 4 | 2 Kings 15:29 | In the days of Pekah king of Israel, Tiglath-pileser king of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, including all the land of Naphtali, and he took the people as captives to Assyria. |
| 5 | 2 Kings 16:9 | So the king of Assyria responded to him, marched up to Damascus, and captured it. He took its people to Kir as captives and put Rezin to death. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְשַׂגֵּ֧ב, vay.sa.Gevgenerated
The verb יְשַׂגֵּב (yisagev) is a Piel form, indicating an active role in exalting or raising up. This construction emphasizes the intensity of the action, suggesting that the LORD is not merely allowing foes to arise but is actively involved in their elevation against Israel.
This word conveys a sense of strength and power, as it is often associated with God’s ability to protect or elevate. The usage here indicates that the enemies are not just random occurrences but are part of a divine strategy in response to Israel's actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase has raised up for יְשַׂגֵּ֧ב.
Sentence Structuregenerated
The main verb is יְשַׂגֵּ֧ב (he has raised up), which governs the entire clause. The structure includes a noun phrase that identifies the adversaries and a prepositional phrase indicating the direction of the action.
The sentence follows a clear subject-verb-object order, typical in Hebrew, which emphasizes the action of the LORD as the primary focus.
Septuagint Backgroundgenerated
In the Septuagint, יְשַׂגֵּ֧ב is translated with the Greek word ἀνατολῶν, which also conveys the idea of raising up or elevating. This choice reflects a similar understanding of divine action in both the Hebrew and Greek contexts.
The translation indicates a continuity in the interpretation of the LORD's active role in raising up adversaries, showing that this theme was recognized across different linguistic traditions.
In plain words — the whole versegenerated
Isaiah 9:11 tells us that the LORD has raised up enemies against Israel, specifically the foes of Rezin. This indicates that God is actively involved in the situation, bringing together those who oppose Israel. The verse highlights the seriousness of Israel's circumstances and God's role in their judgment.
Frequently Asked Questionsgenerated
This indicates that God is actively involved in Israel's affairs, responding to their actions by allowing enemies to rise against them as a form of judgment.
Rezin was the king of Aram and represents a significant adversary to Israel during the time of the prophecy.
It signifies a collective opposition against Israel, emphasizing the seriousness of their situation and the divine orchestration of these events.
The verse fits within a larger narrative about Israel's disobedience and the resulting consequences, illustrating God's judgment through the raising of adversaries.
Reflection Questionsgenerated
- In what ways have I seen God raise up challenges in my own life to draw me closer to Him?
- How can I recognize when God is allowing difficulties to shape my character?
- What does this verse teach about the nature of God's involvement in our struggles?
- How can I respond to adversity in a way that honors God, as seen in this passage?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 9:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore the Lord shall set up the adversaries of Rezin against him,.... Set them up on high, as the word (a) signifies; exalt them above him, and make them superior to him, and conquerors of him,
Read John Gill on Isaiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; Therefore the Lord shall set up the adversaries of Rezin against him - the Assyrians, who shall
Read Robert Jamieson on Isaiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; to chastise your pride, and defeat your hopes and resolutions. Set up, Heb. exalt; advance their power, and give them success against him. The adversaries of Rezin; the Assyrians, who, presently after this prophecy, fought and prevailed against him, . He mentions Rezin, partly because he was confederate with Ephraim, and so his enemies were their enemies also, and partly because the Israelites trusted to his powerful assistance. Against him; either, 1. Against Rezin last mentioned; or rather, 2. Against Ephraim or Israel, who may easily be understood either from the foregoing or following verse; for against them this prophecy is directed, and of them he speaks both in the next…
Read Matthew Poole on Isaiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 9:11 Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;Ver. 11. Therefore the Lord shall set up the adversaries of Rezin.] In whom ye trust. He shall shortly be destroyed by the Assyrian, and then your hopes shall hop headless, and make you ashamed. And join his enemies together.] Heb., Mingle them - viz., in confederacy and agreement against him, though otherwise at odds among themselves.
Read John Trapp on Isaiah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Therefore the Lord shall set up the adversaries . . .—The Hebrew tenses are in the past (has set up), but probably as representing the prophet’s visions of an accomplished future. The “adversaries” of the text can hardly be any other than the Assyrians; yet the context that follows clearly points to an attack on Ephraim in which the armies of Rezin were to be conspicuous. The natural explanation is that Syria, after the conquest by the Assyrian king (2 Kings 16:9), was compelled to take part in a campaign against Samaria. The reading of the text may be retained with this explanation, and the sentence paraphrased thus, “Jehovah will stir up the adversaries of Rezin (the Assyrians who…
Read Charles John Ellicott on Isaiah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The adversaries of Rezin against him - "The princes of Retsin against him"] For צרי tsarey, enemies, Houbigant, by conjecture, reads שרי sarey, princes; which is confirmed by thirty of Kennicott's and De Rossi's MSS., (two ancient,) one of my own, ancient; and nine more have צ tsaddi, upon a rasure, and therefore had probably at first שרי sarey. The princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse, shall now be excited against Israel. The Septuagint in this place give us another variation; for רצין Retsin, they read הר ציון har tsiyon, οροςσιων, Mount Sion, of which this may be the sense; but JEHOVAH shall set up the adversaries…
Read AdamClarke on Isaiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges11, 12. The first blow of Jehovah’s hand—loss of territory.
Read Cambridge on Isaiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - This verse indicates the punishment that would come upon them for their pride. The Lord shall set up - Hebrew, ‘Shall exalt.’ That is, they shall overcome and subdue him.
Read Albert Barnes on Isaiah 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD has raised up the foes of Rezin against him and joined his enemies together.
Therefore Yahweh will set up on high against him the adversaries of Rezin, and will stir up his enemies,
The LORD has raised up the foes of Rezin against him and joined his enemies together.
Then the Lord provoked their adversaries to attack them, he stirred up their enemies –
Tyndale line
Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;
Therefore Jehovah will set up on high against him the adversaries of Rezin, and will stir up his enemies,
Therefore the LORD shall set up on high against him the adversaries of Rezin, and shall stir up his enemies;
Therefore the LORD will set up the adversaries of Rezin against him, and join his enemies together;
Neuerthelesse the Lord will raise vp the aduersaries of Rezin against him, and ioyne his enemies together.
Strictly literal
And Jehovah will set up the adversaries of Rezin against him, and arm his enemies,
And Jehovah setteth the adversaries of Rezin on high above him, And his enemies he joineth together,
And YHWH sets the adversaries of Rezin on high above him, || And he joins his enemies together,
(9:10) Therefore will the Lord strengthen the adversaries of Rezin above him, and will stir up his enemies;
Therefore Yahweh will raise up against him Rezin, his adversary, and will stir up his enemies,
From the Latin
And the Lord shall set up the enemies of Rasin over him, and shall bring on his enemies in a crowd:
Simplified
But the Lord has strengthened Rezin's enemies against Israel and has encouraged them.
For this cause the Lord has made strong the haters of Israel, driving them on to make war against him;
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 reads וַיְשַׂגֵּ֧ב as the opening word, while the Septuagint matches closely with seven of the nine words. The Dead Sea Scrolls show some variations, with certain words restored or supplied by editors, but the core message remains consistent across these witnesses.
וַיְשַׂגֵּ֧ב יְהוָ֛ה אֶת־ צָרֵ֥י רְצִ֖ין עָלָ֑יו וְאֶת־ אֹיְבָ֖יו יְסַכְסֵֽךְ׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ארם מקדם ופלשתיים [מאחור] ויאכלו את ישראל בכול פה ובכול זוות לוא שב אפ׳ו ועוד יד׳יו נטויה
15 words on the leather — 1 partly restored, 1 supplied entire by an editor.
[ארם] [מקדם] [ופלשתים] [מאחור] [ויאכלו] [את] [ישראל] [בכול] פה ובכול זואת [לא] [שב] [אפ׳ו] [ועוד] [יד׳ו] [נטויה]
2 words on the leather — 1 partly restored, 14 supplied entire by an editor.
[ארם] [מקדם] [ופלשתים] [מאחור] [ויאכלו] [את] [ישראל] [בכל] [פה] [בכל] זאת
1 word on the leather — 10 supplied entire by an editor.
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 9:11
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.
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
Hc/Vpw3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HNcmpc — Noun common · masculine plural constructHNcmpc
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
HNpm — 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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp3ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
The Hebrew word סוּךְ (*sukh*) and its variants relate to the concepts of covering, protecting, and weaving together. It encompasses meanings such as to hedge in, overshadow, and screen, with implications of defense and joining. The entries reference various forms and usages, including a noun for 'protector' and verbs that describe actions of covering and weaving. Notably, the word appears in Exodus 33:22.
[סוּךְ, סִיךְ] vb. hedge, or fence about, shut in
base
[סָכַךְ] vb. overshadow, screen, cover
Qal
screen, cover
reflex. cover oneself
Hiph. screen, cover
Pilp. denom.
base
[סָכַךְ] vb. weave together;—Qal ψ 139:13
ref
סֹכֵךְ n. [m.] protector;—term. techn. of structure shielding stormers of city Na 2:6
H5526a סוּךְ, סִיךְ hedge, or fence about, shut in H5526b סָכַךְ overshadow, screen, cover H5526c סָכַךְ weave together H5526d סֹכֵךְ n. [m.] protector H5526e שָׂכַךְ cover, lay over, so as to screen H5526f שָׂכַךְ weave
5526 cakak saw-kak'
or sakak (Exod. 33:22) {saw-kak'}; a primitive root;
properly, to entwine as a screen; by implication, to fence in,
cover over, (figuratively) protect:--cover, defence, defend,
hedge in, join together, set, shut up.
סוּךְ (sukh) — to fence.
(Qal) to hedge, fence about, shut in
סָכַךְ (sa.khakh) — to cover.
1) to block, overshadow, screen, stop the approach, shut off, cover
1a) (Qal)
1a1) to screen, cover
1a2) to cover oneself
1b) (Hiphil)
1b1) to screen, cover
סָכַךְ (sa.khakh) — to weave.
1) to weave together
4a) (Qal) to weave together
1b) (Pilpel) to weave, weave together
סֹכֵךְ (so.kh) — protector.
protector (participle)
שָׂכַךְ (sa.khakh) — to cover.
(Qal) to cover, lay over
שָׂכַךְ (sa.khakh) — to weave.
1) to weave together
1a) (Qal) to weave together
1b) (Pilpel) to weave, weave together
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms