Zechariah 7:2 — Word Study
WLCוַיִּשְׁלַח֙ בֵּֽית־ אֵ֔ל שַׂר־ אֶ֕צֶר וְרֶ֥גֶם מֶ֖לֶךְ וַֽאֲנָשָׁ֑יו לְחַלּ֖וֹת אֶת־ פְּנֵ֥י יְהוָֽה׃
BSANow the people of BethelBêyth-ʼÊl [inhabitants, citizens, house of God, a sacred place] had sentshâlach▸ [dispatched, entrusted] SharezerSharʼetser [an important person, a leader] and Regem-melechRegem Melek [a man of royal descent, an Israelite] to pleadchâlâh [entreat, beg] beforepânîym [in the presence of] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַח֙ | and it had sent | Verb, Qal, sequential imperfect third person masculine singular |
| בֵּֽית־ | Beth- | Noun proper |
| אֵ֔ל | -el | Noun proper |
| שַׂר־ | Shar- | Noun proper masculine |
| אֶ֕צֶר | -ezer | Noun proper masculine |
| וְרֶ֥גֶם | and Regem- | Conjunction, noun proper masculine |
| מֶ֖לֶךְ | Melech | Noun proper masculine |
| וַֽאֲנָשָׁ֑יו | and men his | Conjunction, noun common masculine plural construct, suffix |
| לְחַלּ֖וֹת | to entreat | Preposition, verb piel infinitive construct common |
| אֶת־ | the object marker | Particle |
| פְּנֵ֥י | [the] face of | Noun common, masculine plural construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the people of Bethel had sent Sharezer and Regem-melech, along with their men, to plead before the LORD |
| KJV | When they had sent unto the house of God Sherezer and Regem-melech, and their men, to pray before the LORD, |
| ASV | Now they of Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favor of Jehovah, |
| YLT | And Beth-El sendeth Sherezer and Regem-Melech, and its men, to appease the face of Jehovah, |
| WEB | The people of Bethel sent Sharezer and Regem Melech and their men to entreat Yahweh’s favor, |
| BBE | Now they of Beth-el had sent Sharezer and Regem-melech to make a request for grace from the Lord, |
Translations agree on the meaning of שָׁלַח — see How Translations Differ.
The structure consists of a main clause followed by a noun phrase and a prepositional phrase, indicating the action and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 — Zechariah 7:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The People of Bethel Seek Guidancegenerated
Zechariah 7:2 describes how the people of Bethel, during the time of Zechariah, sent representatives to plead before the LORD. This action indicates their need for divine guidance and reflects their spiritual state during the post-exilic period. The context emphasizes the importance of seeking God's will through prayer and supplication, especially in times of uncertainty, as they inquire about fasting and mourning practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 6:10 | “Take an offering from the exiles—from Heldai, Tobijah, and Jedaiah, who have arrived from Babylon—and go that same day to the house of Josiah son of Zephaniah. |
| 2 | Ezra 6:10 | Then they will be able to offer sacrifices of a sweet aroma to the God of heaven and to pray for the lives of the king and his sons. |
| 3 | Ezra 7:15–23 | Moreover, you are to take with you the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, |
| 4 | Ezra 8:28–30 | Then I told them, “You are holy to the LORD, and these articles are holy. The silver and gold are a freewill offering to the LORD, the God of your fathers. |
| 5 | Isaiah 60:7 | All the flocks of Kedar will be gathered to you; the rams of Nebaioth will serve you and go up on My altar with acceptance; I will adorn My glorious house. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שָׁלַח, vai.yish.Lachgenerated
The Hebrew word שָׁלַח (shalach) is a verb meaning 'to send,' encompassing a range of meanings including dispatching, entrusting, and letting go. It is used here in the sequential imperfect tense, indicating an action completed in the past by the people of Bethel.
This word captures the act of sending representatives, which is significant in the context of seeking divine favor. The usage of this verb shows a communal effort to reach out to God, highlighting the importance of intercession and the role of leaders in spiritual matters.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sent for שָׁלַח.
Sentence Structuregenerated
The main verb of the sentence is וַיִּשְׁלַח֙, and it had sent, which governs the entire clause. The structure includes noun phrases for the subjects and objects, as well as prepositional phrases indicating purpose.
The phrase לְחַלּ֖וֹת introduces the purpose of the sending, indicating that the leaders were dispatched specifically to plead before the LORD, which is a common structure in Hebrew prose that emphasizes the action and its intent.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἐχαπέστειλεν, which means 'he sent.' This translation aligns closely with the Hebrew meaning, maintaining the emphasis on the act of sending.
The choice of ἐχαπέστειλεν suggests a straightforward rendering without additional interpretive layers, reflecting the importance of the action in the narrative.
In plain words — the whole versegenerated
Zechariah 7:2 tells us that the people of Bethel sent leaders, Sharezer and Regem-melech, along with their men, to plead before the LORD. This shows their desire for guidance and support from God during their time.
Frequently Asked Questionsgenerated
They sought divine guidance and favor, particularly regarding their fasting practices and spiritual state.
They were leaders sent by the people of Bethel, significant figures during the time of Zechariah.
Bethel means 'house of God' and was a place of worship and spiritual significance in ancient Israel.
To plead before the LORD involves seeking God's favor, guidance, and mercy through prayer and supplication.
Reflection Questionsgenerated
- What does it mean for me to seek God's guidance in my life?
- How can I, like the people of Bethel, approach God in prayer for direction?
- What role do leaders play in guiding a community's spiritual life?
- In what ways can I intercede for others before God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 7:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen they had sent unto the house of God,.... It is, in the Hebrew text, "when he sent Bethel"; which some, as Kimchi observes, take to be the name of a man that was sent along with those after
Read John Gill on Zechariah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD, When they had sent unto the house of God Sherezer and Regem-melech, and their men - the Jews
Read Robert Jamieson on Zechariah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen they, either the captives which still continued in Babylon, or the Jews returned out of captivity, but who dwelt in the country at distance from Jerusalem, had sent unto the house of God; the temple, which now, half built, began to be frequented by priests and people, and where Haggai and Zechariah might be found true prophets. Sherezer and Regem-melech: it appears not who these were, but no doubt they were eminent in dignity and piety, And their men; a train either of friends that accompanied them, or of servants that waited on them. To pray before the Lord, in most solemn manner, and with sacrifices no doubt, for the altar was set up long ago. Now these come to entreat the face of…
Read Matthew Poole on Zechariah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 7:2 When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,Ver. 2. When they had sent] They? who? Not the princes of Persia, that were now proselyted, as the vain glorious Jews (and after them Haymo and Hugo) would have it, for the honour of their nation, nor the Samaritans (as some in Theodoret held), as seeming to Judaize in part, to join Jewish ceremonies with heathenish rites; but either the Jews yet remaining in Babylon, as Calvin conceiveth (blaming them for their sloth in not returning when they might, and yet commending them for this, that they had not cast off all care of God’ s sincere service), or else the whole body of…
Read John Trapp on Zechariah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) When they had sent . . . before the Lord.—Better, Then [the people of] Bethel [such as] Sherezer and Regemmelech, and his men, sent to entreat the Lord. “Bethel” stands for the inhabitants of Bethel, many of the former inhabitants of which had returned (Ezra 2:28); similarly “Jerusalem” often means “the inhabitants of Jerusalem.” The verb “then there sent” seems to denote an event subsequent to the revelation spoken of in Zechariah 7:1. (Comp. 1 Kings 14:5, where the prophet Ahijah receives warning of the coming of the wife of Jeroboam. Though the literal meaning of “Bethel” is house of God, no instance can be adduced of the words being used to denote the Temple (as it is taken by the…
Read Charles John Ellicott on Zechariah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. When they had sent - Sherezer and Regem-melech] To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.
Read AdamClarke on Zechariah 7 →CambridgeThe Cambridge Bible for Schools and Colleges2. when they had sent unto the house of God] Rather, And (or now) Bethel sent. “Now they of Bethel had sent.” R. V. Having announced the fact and the date of the word of Jehovah coming to him again in Zechariah 7:1, the prophet breaks off, as it were, to state the occasion of its coming in Zechariah 7:2-3—now, why it came was that Bethel sent, &c. Then in Zechariah 7:4 he resumes by repeating the phrase of Zec 7:1, “and (as I said) the word of the Lord came unto me,” and passes on to the message itself. We have a similar construction, with the repetition of the word “take” Zechariah 6:10-11. It is best to regard Bethel here as a proper name. It was one of the cities to which captives had…
Read Cambridge on Zechariah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen they held sent unto the house of God - Rather, “And Bethel sent;” that is, the inhabitants of Bethel sent. “The house of God” is nowhere in Holy Scripture called Bethel. Bethel is always the name of the place. .
Read Albert Barnes on Zechariah 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
Now the people of Bethel had sent Sharezer and Regem-melech, along with their men, to plead before the LORD
The people of Bethel sent Sharezer and Regem Melech and their men to entreat Yahweh’s favor,
Now the people of Bethel had sent Sharezer and Regem-melech, along with their men, to plead before the LORD
Now the people of Bethel had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor
Tyndale line
When they had sent unto the house of God Sherezer and Regem-melech, and their men, to pray before the LORD,
Now they of Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favor of Jehovah,
Now they of Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favour of the LORD,
When they had sent to the house of God Sherezer and Regem-melech, and their men, to pray before the LORD,
For they had sent vnto the House of God Sharezer, and Regem-melech and their men to pray before the Lord,
Strictly literal
when Bethel had sent Sherezer and Regem-melech, and his men, to supplicate Jehovah,
And Beth-El sendeth Sherezer and Regem-Melech, and its men, to appease the face of Jehovah,
And Beth-El sends Sherezer and Regem-Melech, and its men, to appease the face of YHWH,
When they had sent unto Beth-el Sherezer and Regem-melech, and his men, to make entreaty before the Lord.
The people of Bethel had sent Sharezer and Regem-Melek and their men to beg before the face of Yahweh.
From the Latin
When Sarasar, and Rogommelech, and the men that were with him, sent to the house of God, to entreat the face of the Lord:
Simplified
Bethel-sharezer sent Regem-melech and his men to ask for the Lord's blessing.
Now they of Beth-el had sent Sharezer and Regem-melech to make a request for grace from the Lord,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some agreement in the core message, though only two words match in the Septuagint. The wording in the Masoretic Text is clear and direct, while the Septuagint presents a different structure.
וַיִּשְׁלַח֙ בֵּֽית־ אֵ֔ל שַׂר־ אֶ֕צֶר וְרֶ֥גֶם מֶ֖לֶךְ וַֽאֲנָשָׁ֑יו לְחַלּ֖וֹת אֶת־ פְּנֵ֥י יְהוָֽה׃
2 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Zechariah 7:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
שַׁרְאֶ֫צֶר (Shar'etser) refers to a name of Assyrian origin, meaning 'prince of fire.' It denotes a figure from the time of the Divided Monarchy, specifically the son of Sennacherib, who murdered his father, and an Israelite mentioned in זְכַרְיָה (Zechariah) 7:2, sent to pray during the Exile and Return.
שַׁרְאֶ֫צֶר n.pr.m. in Assyr. (Bab.)
son of Sennach.
a returned exile
base
H8272 שַׁרְאֶ֫צֶר in Assyr. (Bab.) . son of Sennach.
. a returned exile
8272 Shar'etser shar-eh'-tser
of foreign derivation; Sharetser, the name of an Assyrian and
an Israelite:--Sharezer.
שַׁרְאֶ֫צֶר (shar.e.tser) — Sharezer.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.19.37;
son of: Sennacherib (H5576);
brother of: Adrammelech (H0152H) and Esarhaddon (H0634)
§ Sharezer or Sherezer = "prince of fire"
1) son of king Sennacherib of Assyria and murderer of his father
2) an Israelite whom the people sent to the house of God to pray in the time of the prophet Zechariah and king Darius
שַׁרְאֶ֫צֶר (shar.e.tser) — Sharezer.
A man living at the time of Exile and Return, only mentioned at Zec.7.2
§ Sharezer or Sherezer = "prince of fire"
1) son of king Sennacherib of Assyria and murderer of his father
2) an Israelite whom the people sent to the house of God to pray in the time of the prophet Zechariah and king Darius
N-proper — Noun proper masculineHNpm
שַׁרְאֶ֫צֶר (Shar'etser) refers to a name of Assyrian origin, meaning 'prince of fire.' It denotes a figure from the time of the Divided Monarchy, specifically the son of Sennacherib, who murdered his father, and an Israelite mentioned in זְכַרְיָה (Zechariah) 7:2, sent to pray during the Exile and Return.
שַׁרְאֶ֫צֶר n.pr.m. in Assyr. (Bab.)
son of Sennach.
a returned exile
base
H8272 שַׁרְאֶ֫צֶר in Assyr. (Bab.) . son of Sennach.
. a returned exile
8272 Shar'etser shar-eh'-tser
of foreign derivation; Sharetser, the name of an Assyrian and
an Israelite:--Sharezer.
שַׁרְאֶ֫צֶר (shar.e.tser) — Sharezer.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.19.37;
son of: Sennacherib (H5576);
brother of: Adrammelech (H0152H) and Esarhaddon (H0634)
§ Sharezer or Sherezer = "prince of fire"
1) son of king Sennacherib of Assyria and murderer of his father
2) an Israelite whom the people sent to the house of God to pray in the time of the prophet Zechariah and king Darius
שַׁרְאֶ֫צֶר (shar.e.tser) — Sharezer.
A man living at the time of Exile and Return, only mentioned at Zec.7.2
§ Sharezer or Sherezer = "prince of fire"
1) son of king Sennacherib of Assyria and murderer of his father
2) an Israelite whom the people sent to the house of God to pray in the time of the prophet Zechariah and king Darius
HNpm — Noun proper masculineHNpm
Ezer
Treasure. (1.) One of the sons of Seir, the native princes, “dukes,” of Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.) A priest (12:42).
(treasure). A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. (1 Chronicles 7:21) (B.C. before 1491.) A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.) Father of Hushah of the sons of Hur. (1 Chronicles 4:4) One of the Gadite chiefs who fought with David. (1 Chronicles 12:8,9) (B.C. 1054.) One who aided in repairing the wall at Jerusalem; a Levite. (Nehemiah 3:19)
a help
רֶ֫גֶם מֶ֫לֶךְ n.pr.m. exilic, Zc 7:2
ref
H7278 רֶ֫גֶם מֶ֫לֶךְ
7278 Regem Melek reh'-gem meh'-lek
from 7276 and 4428; king's heap; Regem-Melek, an
Israelite:--Regem-melech.
see HEBREW for 07276
see HEBREW for 04428
רֶ֫גֶם מֶ֫לֶךְ (re.gem me.lekh) — Regem-melech.
A man living at the time of Exile and Return, only mentioned at Zec.7.2
§ Regem-melech = "king's heap"
a man sent by some of the captivity to make enquiries at the temple concerning fasting
N-proper — Conjunction · noun proper masculineHC/Npm
re'-gem (reghem, "friend" (?)): A Calebite, the son of Jahdai (1Ch 2:47), mentioned as the eponym of a Calebite family or clan.
(friend) a son of Jahdai. (1 Chronicles 2:47)
that stones or is stoned; purple
→ Son of Jahdai 1Ch 2:47
רֶ֫גֶם מֶ֫לֶךְ n.pr.m. exilic, Zc 7:2
ref
H7278 רֶ֫גֶם מֶ֫לֶךְ
7278 Regem Melek reh'-gem meh'-lek
from 7276 and 4428; king's heap; Regem-Melek, an
Israelite:--Regem-melech.
see HEBREW for 07276
see HEBREW for 04428
רֶ֫גֶם מֶ֫לֶךְ (re.gem me.lekh) — Regem-melech.
A man living at the time of Exile and Return, only mentioned at Zec.7.2
§ Regem-melech = "king's heap"
a man sent by some of the captivity to make enquiries at the temple concerning fasting
HNpm — Noun proper masculineHNpm
me'-lek (melekh, "king"): Great-grandson of Jonathan, son of Saul, grandson of Mephibosheth or Meribbaal (1Ch 8:35; 9:41).
Melech
King, the second of Micah’s four sons (1 Chr. 8:35), and thus grandson of Mephibosheth.
the second son of Micah, the son of Merib-baal or Mephibosheth. (1 Chronicles 8:35; 9:41)
king; counselor
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
en-tret'.
See INTREAT.
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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — 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…
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)
N-proper — Noun properHNpt