1 Kings 22:35 — Word Study
WLCוַתַּעֲלֶ֤ה הַמִּלְחָמָה֙ בַּיּ֣וֹם הַה֔וּא וְהַמֶּ֗לֶךְ הָיָ֧ה מָעֳמָ֛ד בַּמֶּרְכָּבָ֖ה נֹ֣כַח אֲרָ֑ם וַיָּ֣מָת בָּעֶ֔רֶב וַיִּ֥צֶק דַּֽם־ הַמַּכָּ֖ה אֶל־ חֵ֥יק הָרָֽכֶב׃
BSAThe battlemilchâmâh ragedʻâlâh▸ [increased, became more violent] throughout thathûwʼ dayyôwm and the kingmelek [of Israel] washâyâh■ propped upʻâmad [stood, stayed] in his chariotmerkâbâh [vehicle, war-carriage] facingnôkach [before, against] the ArameansʼĂrâm [Syrians, people of Aram] And the blooddâm [life-giving fluid, symbol of life] from his woundmakkâh [injury, blow] ran outyâtsaq▸ [poured, flowed] ontoʼêl the floorchêyq [bosom, bottom] of the chariotrekeb and that eveningʻereb [at sunset, in the late afternoon] he diedmûwth▸ [passed away, met his end]
| Greek | English | Parsing |
|---|---|---|
| וַתַּעֲלֶ֤ה | and it went up | Verb, Qal, sequential imperfect third person feminine singular |
| הַמִּלְחָמָה֙ | the battle | Particle, noun common feminine singular absolute |
| בַּיּ֣וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֔וּא | that | Particle, pronoun |
| וְהַמֶּ֗לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| הָיָ֧ה | he was | Verb, Qal, perfect third person masculine singular |
| מָעֳמָ֛ד | placed | Verb, Hophal, participle (passive) masculine singular |
| בַּמֶּרְכָּבָ֖ה | in the chariot | Preposition, noun common feminine singular absolute |
| נֹ֣כַח | opposite to | Prep |
| אֲרָ֑ם | Aram | Noun proper |
| וַיָּ֣מָת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| בָּעֶ֔רֶב | in the evening | Preposition, noun common masculine singular absolute |
| וַיִּ֥צֶק | and it flowed | Verb, Qal, sequential imperfect third person masculine singular |
| דַּֽם־ | [the] blood of | Noun common, masculine singular construct |
| הַמַּכָּ֖ה | the wound | Particle, noun common feminine singular absolute |
| אֶל־ | into | Preposition |
| חֵ֥יק | [the] bottom of | Noun common, masculine singular construct |
| הָרָֽכֶב׃ | the chariot | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The battle raged throughout that day, and the king was propped up in his chariot facing the Arameans. And the blood from his wound ran out onto the floor of the chariot, and that evening he died. |
| KJV | And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. |
| ASV | And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even; and the blood ran out of the wound into the bottom of the chariot. |
| YLT | And the battle increaseth on that day, and the king hath been caused to stand in the chariot, over-against Aram, and he dieth in the evening, and the blood of the wound runneth out unto the midst of the chariot, |
| WEB | The battle increased that day. The king was propped up in his chariot facing the Syrians, and died at evening. The blood ran out of the wound into the bottom of the chariot. |
| BBE | But the fight became more violent while the day went on; and the king was supported in his war-carriage facing the Aramaeans, and the floor of the carriage was covered with the blood from his wound, and by evening he was dead. |
Translations agree on the portrayal of the king's condition and the events of the battle.
The sentence has a main clause followed by several subordinate clauses, detailing the actions and circumstances surrounding the king's demise.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
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 — 1 Kings 22:35
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 Death of the King in Battlegenerated
1 Kings 22:35 describes the fierce battle that took place, highlighting the vulnerability of the king of Israel as he was propped up in his chariot. Despite his efforts to lead, he was mortally wounded, and the narrative captures the tragic end of his life as the blood flowed from his wound. This moment is pivotal, reflecting the consequences of the battle and the fate of its leader.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 22:28 | But Micaiah replied, “If you ever return safely, the LORD has not spoken through me.” Then he added, “Take heed, all you people!” |
| 2 | 1 Kings 20:42 | And the prophet said to the king, “This is what the LORD says: ‘Because you have let slip from your hand the man I had devoted to destruction, your life will be exchanged for his life, and your people for his people.’” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מָעֳמָ֛ד, mo.'o.Madgenerated
The word מָעֳמָ֛ד (mo'amad) is a passive participle derived from the root עָמַד (amad), which means 'to stand'. In this context, it indicates that the king was placed or positioned in a state of standing, emphasizing his precarious situation in the chariot during the battle.
This passive construction suggests that the king was not merely standing on his own, but was supported or propped up, highlighting his vulnerability and the dire circumstances he faced as he confronted the enemy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַתַּעֲלֶ֤ה, and it went up, which governs the entire sentence. The structure includes several phrases: a noun phrase for the subject, prepositional phrases indicating location, and clauses detailing the king's actions and fate.
The sentence is complex, with the main action of the battle being described first, followed by the king's condition and the consequences of his injury. This order emphasizes the ongoing battle before detailing the king's demise.
Septuagint Backgroundgenerated
The Septuagint translates וַתַּעֲלֶ֤ה as ἐτροπώθη, which suggests a shift or turning point in the battle, indicating not just that the battle raged, but that it turned in a significant way.
This choice of word may imply a deeper interpretation of the battle's dynamics, suggesting that the events were not only chaotic but also pivotal in determining the outcome.
In plain words — the whole versegenerated
1 Kings 22:35 tells us that the battle was fierce throughout the day, and the king was held up in his chariot as he faced the Arameans. Blood flowed from his wound onto the chariot floor, and that evening he died. This moment marks the end of his leadership in the battle.
Frequently Asked Questionsgenerated
It indicates that the king was unable to stand on his own due to his injuries, emphasizing his vulnerability during the battle.
The king's death signifies a major turning point in the conflict, demonstrating the high stakes of warfare and leadership.
The blood symbolizes the life force and the fatal nature of his injuries, marking the tragic end of his reign and the battle.
This account reflects the struggles of Israel's kings and the consequences of their decisions in battle, highlighting the themes of leadership and divine judgment.
Reflection Questionsgenerated
- What can we learn about the nature of leadership from the king's fate in battle?
- How does the imagery of blood in this passage enhance our understanding of the consequences of war?
- In what ways do the events of this battle reflect the challenges faced by leaders in difficult situations?
- How can we apply the lessons from this narrative to our own lives and leadership roles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 22:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the battle increased that day,.... It went on, and did not stop upon Ahab's going out of the host, but was very hot, and both sides fought furiously: and the king was stayed up in his chariot
Read John Gill on 1 Kings 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe battle increased, i.e. grew hot and violent. Was stayed up; was supported by cordials, or by his servants, that by his presence he might encourage his soldiers to fight more courageously, and that he might see the event of the battle.
Read Matthew Poole on 1 Kings 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 22:35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.Ver. 35. And the battle increased that day.] Heb., Ascended. Josephus then is out sure, who saith that Ahab only was slain that day, and all the army escaped.
Read John Trapp on 1 Kings 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) The king was stayed up . . .—Ahab’s repentance, imperfect as it was, has at least availed to secure him a warrior’s death, before “the evil came” on his house and on Israel. Evidently he conceals the deadliness of his hurt, though it disables him from action, and bravely sustains the battle, till his strength fails. Then the news spreads, and the army disperses; but the subsequent history seems to show that no fatal defeat was incurred. This union of desperate physical bravery with moral feebleness and cowardice is common enough in history, and (as Shakespeare has delighted to show in his Macbeth) most true to nature.
Read Charles John Ellicott on 1 Kings 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. The king was stayed up] He did not wish his misfortune should be known, lest his troops should be discouraged.
Read AdamClarke on 1 Kings 22 →
CambridgeThe Cambridge Bible for Schools and Colleges35. the king was stayed up in his chariot] Some attempt was doubtless made to stop the bleeding, and it was thought best that though not in the fight, Ahab should not withdraw from the field. The LXX. says ‘from morning till evening,’ thus giving the impression that the king was wounded at the very beginning of the fight. The Chronicler says ‘he stayed himself up … until the even.’ This would be inferred from our verse. There is nothing to warrant the expression of the LXX. into the midst [R.V. bottom] of the chariot] As will be seen from the margin of A.V. the literal meaning is ‘bosom.’ The knowledge of how to stop the bleeding of a wound was not great in those days, and Ahab’s wound must…
Read Cambridge on 1 Kings 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe battle increased - See the margin; i. e. the tide of battle rose higher. Compare Isaiah 8:7-8.
Read Albert Barnes on 1 Kings 22 →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 battle raged throughout that day, and the king was propped up in his chariot facing the Arameans. And the blood from his wound ran out onto the floor of the chariot, and that evening he died.
The battle increased that day. The king was propped up in his chariot facing the Syrians, and died at evening. The blood ran out of the wound into the bottom of the chariot.
The battle raged throughout that day, and the king was propped up in his chariot facing the Arameans. And the blood from his wound ran out onto the floor of the chariot, and that evening he died.
While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening; the blood from the wound ran down into the bottom of the chariot.
Tyndale line
And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.
And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even; and the blood ran out of the wound into the bottom of the chariot.
And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the bottom of the chariot.
And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at evening: and the blood ran out of the wound into the midst of the chariot.
And the battel encreased that day, and the King stoode still in his charet against the Aramites, and dyed at euen: and the blood ran out of the wound into the middes of the charet.
Strictly literal
And the battle increased that day; and the king was stayed up in his chariot against the Syrians, and he died at even; and the blood of the wound ran out into the hollow of the chariot.
And the battle increaseth on that day, and the king hath been caused to stand in the chariot, over-against Aram, and he dieth in the evening, and the blood of the wound runneth out unto the midst of the chariot,
And the battle increases on that day, and the king has been caused to stand in the chariot, in front of Aram, and he dies in the evening, and the blood of the wound runs out to the midst of the chariot,
And the battle increased on that day; and the king was stayed up in his chariot against the Syrians; but he died in the evening: and the blood of the wound flowed down into the hollow of the chariot.
The battle grew worse that day and the king was held up in his chariot facing the Arameans. He died in the evening. The blood ran out from his wound into the bottom of the chariot.
From the Latin
And the battle was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening: and the blood ran out of the wound into the midst of the chariot.
Simplified
The battle lasted all day. The king of Israel was propped up in his chariot to face the Arameans, but in the evening he died. The blood had poured out of his wound onto the floor of the chariot.
But the fight became more violent while the day went on; and the king was supported in his war-carriage facing the Aramaeans, and the floor of the carriage was covered with the blood from his wound, and by evening he was dead.
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 states that the battle raged throughout the day, with the king propped up in his chariot facing the Arameans, and that he died in the evening with blood from his wound running onto the chariot floor. The Septuagint closely follows this account, with 16 out of 18 words matching the Masoretic Text, indicating a strong agreement in the overall narrative. However, the Septuagint's word order and articles differ, reflecting its own linguistic style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, as they are not directly cited here, but the strong alignment between the Masoretic Text and the Septuagint is a significant point of interest for textual studies.
וַתַּעֲלֶ֤ה הַמִּלְחָמָה֙ בַּיּ֣וֹם הַה֔וּא וְהַמֶּ֗לֶךְ הָיָ֧ה מָעֳמָ֛ד בַּמֶּרְכָּבָ֖ה נֹ֣כַח אֲרָ֑ם וַיָּ֣מָת בָּעֶ֔רֶב וַיִּ֥צֶק דַּֽם־ הַמַּכָּ֖ה אֶל־ חֵ֥יק הָרָֽכֶב׃
16 of the 18 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 1 Kings 22:35
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 עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See WAR.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singularHVHsmsa
מֶרְכָּבָה (merkabah) means 'chariot' in Hebrew. It is a feminine noun derived from the related word for chariot, מֶרְכָּב (merkav). The entries consistently define it as a chariot, with no significant disagreement among lexicons.
מֶרְכָּבָה n.f. chariot
base
H4818 מֶרְכָּבָה chariot
4818 merkabah mer-kaw-baw'
feminine of 4817; a chariot:--chariot. See also 1024.
see HEBREW for 04817
see HEBREW for 01024
מֶרְכָּבָה (mer.ka.vah) — chariot.
chariot
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
char'-i-ot (merkabh, merkabhah, "riding-chariot," rekhebh, "war-chariot"; harma):
1. Chariots of Egypt
2. Chariots of the Canaanites
3. Chariots of Solomon and Later Kings
4. Chariots of the Assyrians
5. Chariots of Chaldeans, Persians, Greeks
6. In the New Testament
7. Figurative Use
LITERATURE
1. Chariots of Egypt:
It is to the chariots of ancient Egypt that reference is first made in Scripture. Joseph was honored by being made to ride in the second chariot of King Pharaoh (Ge 41:43). Joseph paid honor to his father on his arrival in Goshen by meeting him in his chariot (Ge 46:29). In the state ceremonial with which the remains of Jacob were escorted to Canaan, chariots and horsemen were conspicuous (Ge 50:9). In the narrative of the…
Chariot
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh’s second state chariot (Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots (
a vehicle used either for warlike or peaceful purposes, but most commonly the former. The Jewish chariots were patterned after the Egyptian, and consisted of a single pair of wheels on an axle, upon which was a car with high front and sides, but open at the back. The earliest mention of chariots in Scripture is in Egypt, where Joseph, as a mark of distinction, was placed in Pharaoh’s second chariot. (Genesis 41:43) Later on we find mention of Egyptian chariots for a warlike purpose. (Exodus 14:7) In this point of view chariots among some nations of antiquity, as elephants among others, may be regarded as filling the place of heavy artillery in modern times, so that the military power of a nation might be estimated by the number of its chariots. Thus Pharaoh in pursuing Israel…
נֹ֫כַח (nokach) refers to the concept of being in front of or opposite to something. It can function as a noun meaning 'front' or as an adverb and preposition indicating direction or position, such as 'before' or 'on behalf of.' The word is closely related to נֵכַח (nekhach), which also means 'before.'
נֹ֫כַח subst. front, always in prep. or adv. phrases
as adv. acc. in front of, opposite to
combined with preps.
base
H5227 נֹ֫כַח front
5227 nokach no'-kakh
from the same as 5226; properly, the front part; used
adverbially (especially with preposition), opposite, in front
of, forward, in behalf of:--(over) against, before,
direct(-ly), for, right (on).
see HEBREW for 05226
נֹ֫כַח (no.khach) — before.
subst
1) be in front of
adv
2) in front of, opposite to, in the sight of, before, to the front, right on
prep
3) towards the front of, in front of, on behalf of, as far as in front of
Also means: ne.khach (נֵכַח "before" H5226)
Prep — PrepHAcmsc
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.
N-proper — Noun properHNpl
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…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
The Hebrew word יָצַק (*yatsaq*) means to pour, cast, or flow. It is a primitive root that encompasses actions like pouring out, melting, and establishing something firmly. The entries detail its uses in different forms, including Qal, Hiphil, and Hophal, indicating various aspects of pouring and casting, as well as being firmly established.
יָצַק vb. pour, cast, flow
Qal
pour, pour out
cast (objects of metal)
Pt.pass. as adj. fig. cast, hard, of crocodile’s scales
intrans. flow, pour
Hiph. pour (oil)
Hoph.
be poured
Pt. = cast, molten
Pt., fig. firmly established
base
H3332 יָצַק pour, cast, flow
3332 yatsaq yaw-tsak'
a primitive root; properly, to pour out (transitive or
intransitive); by implication, to melt or cast as metal; by
extension, to place firmly, to stiffen or grow hard:--cast,
cleave fast, be (as) firm, grow, be hard, lay out, molten,
overflow, pour (out), run out, set down, stedfast.
יָצַק (ya.tsaq) — to pour: pour.
: pour
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: cast metal.
: cast_metal
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: set down.
: set_down
1) to pour, flow, cast, pour out
1a) (Qal)
1a1) to pour, pour out
1a2) to cast
1a3) to flow
1b) (Hiphil) to pour, pour out
1c) (Hophal)
1c1) to be poured
1c2) cast, molten (participle)
1c3) being firmly established (participle)
יָצַק (ya.tsaq) — to pour: firm.
: firm
1) to pour, flow, cast, pour out
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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 — PrepositionHR
חֵיק (cheq) means 'bosom' and can refer to the literal or figurative sense of being enclosed, such as in the body or in garments. It encompasses meanings like embrace, lap, and secret, indicating a sense of intimacy or closeness. The entries suggest a range of uses, including physical and metaphorical contexts.
חֵיק, חֵק n.[m.] bosom
of fold of garment, at breast
carry in bosom
bosom as part of body
base
H2436 חֵיק, חֵק bosom
2436 cheyq khake
or cheq {khake}; and chowq {khoke}; from an unused root,
apparently meaning to inclose; the bosom (literally or
figuratively):--bosom, bottom, lap, midst, within.
חֵיק (cheq) — bosom: embrace.
: embrace/chest
bosom, hollow, bottom, midst
חֵיק (cheq) — bosom: garment.
: garment
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: lap.
: lap/base
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: secret.
: secret
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
char'-i-ot (merkabh, merkabhah, "riding-chariot," rekhebh, "war-chariot"; harma):
1. Chariots of Egypt
2. Chariots of the Canaanites
3. Chariots of Solomon and Later Kings
4. Chariots of the Assyrians
5. Chariots of Chaldeans, Persians, Greeks
6. In the New Testament
7. Figurative Use
LITERATURE
1. Chariots of Egypt:
It is to the chariots of ancient Egypt that reference is first made in Scripture. Joseph was honored by being made to ride in the second chariot of King Pharaoh (Ge 41:43). Joseph paid honor to his father on his arrival in Goshen by meeting him in his chariot (Ge 46:29). In the state ceremonial with which the remains of Jacob were escorted to Canaan, chariots and horsemen were conspicuous (Ge 50:9). In the narrative of the…
Chariot
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh’s second state chariot (Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots (
a vehicle used either for warlike or peaceful purposes, but most commonly the former. The Jewish chariots were patterned after the Egyptian, and consisted of a single pair of wheels on an axle, upon which was a car with high front and sides, but open at the back. The earliest mention of chariots in Scripture is in Egypt, where Joseph, as a mark of distinction, was placed in Pharaoh’s second chariot. (Genesis 41:43) Later on we find mention of Egyptian chariots for a warlike purpose. (Exodus 14:7) In this point of view chariots among some nations of antiquity, as elephants among others, may be regarded as filling the place of heavy artillery in modern times, so that the military power of a nation might be estimated by the number of its chariots. Thus Pharaoh in pursuing Israel…
