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2 Chronicles 10:3 — Word Study

Depth

WLCוַֽיִּשְׁלְחוּ֙ וַיִּקְרְאוּ־ ל֔וֹ וַיָּבֹ֥א יָרָבְעָ֖ם וְכָל־ יִשְׂרָאֵ֑ל וַֽיְדַבְּר֔וּ אֶל־ רְחַבְעָ֖ם לֵאמֹֽר׃

BSASo they sent forshâlach [called out to, summoned] [Jeroboam]qârâʼ [the people will contend] and [he]Yârobʻâm and allkôl [everything, every person] IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] camebôwʼ [approached, entered] toʼêl RehoboamRᵉchabʻâm [the king of Judah, son of Solomon] and saiddâbar [spoke, communicated, to say]

Word
Listen & take away2 Chronicles 10
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 3 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (le.Mor) — no per-word recordings of the Hebrew exist to link to.
Take it away
2 Chronicles 10:3quick helps
In a sentenceThe people of Israel sent for Jeroboam, who came to Rehoboam and spoke to him.
Who is speakingJeroboam and all Israel addressing Rehoboam.
Where we areThe moment of decision — the beginning of a pivotal dialogue.
The hard wordיָרָבְעָם
Take awayThe call for unity and leadership is clear.
3 commentators on this verse Jamieson, Poole, Ellicott & more — read them › clause verbשָׁלַח The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — 2 Chronicles 10:3

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 Assembly of Israelgenerated

2When Jeroboam son of Nebat heard about this, he returned from Egypt, where he had fled from King Solomon.
3So they sent for Jeroboam, and he and all Israel came to Rehoboam and said,
4“Your father put a heavy yoke on us. But now you should lighten the burden of your father’s service and the heavy yoke he put on us, and we will serve you.”
5Rehoboam answered, “Come back to me in three days.” So the people departed.

2 Chronicles 10:3 describes a critical moment when the Israelites, feeling the weight of heavy burdens, sought the leadership of Jeroboam after hearing his return from Egypt. This assembly foreshadows the division of the kingdom and highlights the people's desire for relief from Rehoboam's rule, as they express their concerns about the yoke placed upon them.


Cross References

ReferenceText (BSB)
11 Kings 12:3So they sent for Jeroboam, and he and the whole assembly of Israel came to Rehoboam and said,

The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to

they sent1 Kings 12:3

The Key Word יָרָבְעָם, ya.ra.ve.'Amgenerated

The name יָרָבְעָם (Yarob`am) means 'the people will contend.' It refers specifically to Jeroboam, a significant figure in Israel's history as the first king of the northern kingdom after the split from Judah.

Jeroboam's role is pivotal, as he becomes a leader representing the people's grievances and aspirations for a lighter burden, setting the stage for the future of Israel.


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 is יִּשְׁלְחוּ֙, they sent, governing the actions that follow: they summoned Jeroboam, who then came and spoke. This structure emphasizes the sequential actions of sending, coming, and speaking.

The sentence follows a clear order: first the sending, then the coming, and finally the speaking, illustrating the flow of communication and action among the people.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew verb שָׁלַח is rendered as ἀπέστειλαν, which carries the same meaning of sending. This choice maintains the original intent of the Hebrew while adapting it to Greek syntax.

The translation of קָרָא as ἐκάλεσαν further emphasizes the act of summoning, showing continuity in the call for Jeroboam.


In plain words — the whole versegenerated

2 Chronicles 10:3 tells us that the people of Israel sent for Jeroboam, who had returned from Egypt. He and all Israel came to Rehoboam and spoke to him about the heavy burdens they were carrying under his father's rule.


Frequently Asked Questionsgenerated

Who was Jeroboam?

Jeroboam was the first king of the northern kingdom of Israel after the division from Judah, known for leading the people during a time of significant change.

What was the purpose of sending for Jeroboam?

The people sought Jeroboam's leadership to address their grievances regarding the heavy yoke imposed by Rehoboam's father, Solomon.

What does the term 'all Israel' refer to?

The term 'all Israel' refers to the collective group of the descendants of Jacob, representing the northern tribes who sought unity and relief.

What was Rehoboam's response to the people's request?

Rehoboam asked the people to return in three days, indicating he needed time to consider their request.


Reflection Questionsgenerated

  1. What burdens do I feel in my own life, and how can I seek relief or guidance?
  2. How can I apply the lessons of leadership and responsibility seen in Rehoboam's decision-making?
  3. In what ways can I advocate for others who feel oppressed or overburdened?
  4. What qualities should I look for in leaders, based on the example of Jeroboam and Rehoboam?

Commentators on this verse — 3 expositors, verse by verse

Each of these wrote on 2 Chronicles 10:3 itself, not merely on the chapter around it.

Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And they sent and called him. So Jeroboam and all Israel came and spake to Rehoboam, saying, And they sent - rather, 'for they had sent,'. This is stated as the reason of Jeroboam's return from Egypt.

Read Robert Jamieson on 2 Chronicles 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

And they sent; or, for (as that particle is oft used, as hath been noted before) they had sent, &c. So this is the reason why he returned, as was said, .

Read Matthew Poole on 2 Chronicles 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(3) And they sent and called him.—To the assembly. (Comp. 1 Kings 12:20.) All Israel.—Chron. omits assembly of. “Came,” singular; Kings, plural.

Read Charles John Ellicott on 2 Chronicles 10 →

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

BSBBerean Standard Bible2020

So they sent for Jeroboam, and he and all Israel came to Rehoboam and said,

WEBWorld English Bible2000

They sent and called him; and Jeroboam and all Israel came, and they spoke to Rehoboam, saying,

MSBMajority Standard Bible2022

So they sent for Jeroboam, and he and all Israel came to Rehoboam and said,

NETBNew English Translation2006

They sent for him and Jeroboam and all Israel came and spoke to Rehoboam, saying,

Tyndale line

KJVKing James Version1611

And they sent and called him. So Jeroboam and all Israel came and spake to Rehoboam, saying,

ASVAmerican Standard Version1901

And they sent and called him; and Jeroboam and all Israel came, and they spake to Rehoboam, saying,

RVARevised Version, American1894

And they sent and called him; and Jeroboam and all Israel came, and they spake to Rehoboam, saying,

NWBWebster's Bible1833

And they sent and called him. So Jeroboam and all Israel came and spoke to Rehoboam, saying,

GNVGeneva Bible1599

And they sent and called him: so came Ieroboam and all Israel, and communed with Rehoboam, saying,

Strictly literal

DBYDarby Translation1890

And they sent and called him; and Jeroboam and all Israel came and spoke to Rehoboam saying,

YLTYoung's Literal Translation1862

and they send and call for him, and Jeroboam cometh in, and all Israel, and speak unto Rehoboam, saying,

LSVLiteral Standard Version2020

and they send and call for him, and Jeroboam comes in, and all of Israel, and they speak to Rehoboam, saying,

ILTInterlinear Literal Translation2000

And they sent and called him: and so came Jerobo'am with all Israel and spoke to Rehobo'am, saying,

ULBUnlocked Literal Bible2017

So they sent and called him, and Jeroboam and all Israel came; they spoke to Rehoboam and said,

From the Latin

DRADouay-Rheims (Challoner)1899

And they sent for him, and he came with all Israel, and they spoke to Roboam, saying:

Simplified

FBVFree Bible Version2020

The Israelite leaders sent for him. Jereboam and all the Israelites went to talk with Rehoboam.

BBEBible in Basic English1949

And they sent for him; and Jeroboam and all Israel came to Rehoboam and said,

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.

וַֽandclauseverbיִּשְׁלְחוּ֙people.sentוַandclauseverbיִּקְרְאוּthey.summonedprepositional phrase · prepositionalל֔(to)וֹhimוַandclauseverbיָּבֹ֥אhe.camenoun phrase · subjectיָרָבְעָ֖םJeroboamוְandnoun phraseכָלallיִשְׂרָאֵ֑לIsraelוַֽandclauseverbיְדַבְּר֔וּthey.spokeprepositional phrase · prepositionalאֶלtoרְחַבְעָ֖םRehoboamprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹֽרsaying

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, "וַֽיִּשְׁלְחוּ֙ וַיִּקְרְאוּ־ ל֔וֹ וַיָּבֹ֥א יָרָבְעָ֖ם וְכָל־ יִשְׂרָאֵ֑ל וַֽיְדַבְּר֔וּ אֶל־ רְחַבְעָ֖ם לֵאמֹֽר׃" The Septuagint largely agrees with the Masoretic Text, matching 10 of the 11 words, although the exact wording and order may differ due to translation choices. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional differing readings for this verse, indicating a strong consistency among the witnesses for this passage.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַֽיִּשְׁלְחוּ֙ וַיִּקְרְאוּ־ ל֔וֹ וַיָּבֹ֥א יָרָבְעָ֖ם וְכָל־ יִשְׂרָאֵ֑ל וַֽיְדַבְּר֔וּ אֶל־ רְחַבְעָ֖ם לֵאמֹֽר׃

Septuagintthe Greek the translators chose, word by word
וַֽיִּשְׁלְחוּ֙ἀπέστειλανוַיִּקְרְאוּ־ἐκάλεσανל֔וֹαὐτόνוַיָּבֹ֥אἦλθενיָרָבְעָ֖םιεροβοαμוְכָל־πᾶσαיִשְׂרָאֵ֑לισραηλאֶל־πρὸςרְחַבְעָ֖םροβοαμלֵאמֹֽר׃λέγοντες

10 of the 11 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.

2 Chronicles 10:3שָׁלַחand people and people sentשָׁלַחקָרָאand they suand they summonקָרָאוֹhimhimוֹבּוֹאand he cameand he cameבּוֹאיָֽרָבְעָםJeroboamJeroboamיָֽרָבְעָםכֹּלand alland allכֹּליִשְׂרָאֵלIsraelIsraelיִשְׂרָאֵלדָבַרand they spand they spokeדָבַראֶלtotoאֶלרְחַבְעָםRehoboamRehoboamרְחַבְעָםאָמַרsayingsayingאָמַררִיבto contendto contendרִיבכָּלַלto perfectto perfectכָּלַלשָׂרָהto striveto striveשָׂרָהרָחַבto enlargeto enlargeרָחַבקָרָאto encountto encounter: mקָרָאחָפְשִׁיfreefreeחָפְשִׁימַלְאָךְmessengermessengerמַלְאָךְצוֹםfastfastצוֹםשֵׁםnamenameשֵׁםשֶׁ֫מֶשׁsunsunשֶׁ֫מֶשׁנְבָטNebatNebatנְבָטחַטָּאָהsinsinחַטָּאָהעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָהשֵׁ֫בֶטtribetribeשֵׁ֫בֶטקָדוֹשׁholyholyקָדוֹשׁמֹשֶׁהMosesMosesמֹשֶׁהלָשׁוֹןtonguetongueלָשׁוֹן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 2 Chronicles 10:3

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.

and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
וַֽיִּשְׁלְחוּ֙vai.yish.le.Chu and people sent H7971 Verb · Qal · sequential imperfect third person masculine plural
847× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Amplified meaning
called out to, summoned
Tyndale gloss
to send: depart
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(shalach; apostello): "Sent" in the Old Testament is the translation of shalach, "to send" (of presents, messengers, etc., Ge 32:18; 44:3; Jud 6:14; 1Ki 14:6; Es 3:13; Pr 17:11; Jer 49:14; Eze 3:5; 23:40; Da 10:11; Ob 1:1); of shelach, Aramaic (Ezr 7:14; Da 5:24); of shilluchim, "sending" (

and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
וַיִּקְרְאוּ־vai.yik.re.'u- and they summoned H7121 Verb · Qal · sequential imperfect third person masculine plural
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Amplified meaning
the people will contend
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָרָא 724 vb. call, proclaim, read

Qal

call, cry, utter a loud sound

call, cry

call unto some one

cry for help

proclaim

read aloud

read to oneself

summon

call = name

Niph.

reflex.

pass. be called

Pu. be called

base

Brown-Driver-Briggs glosses

H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound

. call, cry

. . call unto some one

. cry for help

. proclaim

. . read aloud

. read to oneself

. summon

. call = name

. . reflex.

. pass. be called

. be called

Strong's Hebrew Dictionary

7121 qara' kaw-raw'

a primitive root (rather identical with 7122 through the idea

of accosting a person met); to call out to (i.e. properly,

address by name, but used in a wide variety of

applications):--bewray (self), that are bidden, call (for,

forth, self, upon), cry (unto), (be) famous, guest, invite,

mention, (give) name, preach, (make) proclaim(- ation),

pronounce, publish, read, renowned, say.

see HEBREW for 07122

Translators Brief Hebrew Lexicon

קָרָא (qa.ra) — to call: call to.

: call_to/invite/entreat

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

1a5) to summon, invite, call for, call and commission, appoint, call and endow

1a6) to call, name, give name to, call by

1b) (Niphal)

1b1) to call oneself

1b2) to be called, be proclaimed, be read aloud, be summoned, be named

1c) (Pual) to be called, be named, be called out, be chosen

קָרָא (qa.ra) — to call: call by.

: call_by/name

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
ל֔וֹlo him H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HR/Sp3ms — Preposition · suffix
HR/Sp3ms
and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
וַיָּבֹ֥אvai.ya.Vo' and he came H935 Verb · Qal · sequential imperfect third person masculine singular
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Amplified meaning
approached, entered
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹא 2569 vb. come in, come, go in, go

Qal

come in

come (approach, arrive)

go, i.e. walk, associate with

go from speaker, but with limit of motion given

Hiph.

cause to come in, bring in (conduct, lead, obj. persons and animals)

cause to come, bring, bring near, etc. (animate obj.)

Hoph.

be brought in (of pers. and things)

be brought

be introduced, put

base

Brown-Driver-Briggs glosses

H935 בּוֹא come in, come, go in, go .. come in

. come (approach, arrive)

. go, i.e. walk, associate with

. go from speaker, but with limit of motion given

. . cause to come in, bring in (conduct, lead, obj. persons and animals)

. cause to come, bring, bring near, etc. (animate obj.)

. . be brought in (of pers. and things)

. be brought

. be introduced, put

Strong's Hebrew Dictionary

935 bow' bo

a primitive root; to go or come (in a wide variety of

applications):--abide, apply, attain, X be, befall, +

besiege, bring (forth, in, into, to pass), call, carry, X

certainly, (cause, let, thing for) to come (against, in, out,

upon, to pass), depart, X doubtless again, + eat, + employ,

(cause to) enter (in, into, -tering, -trance, -try), be

fallen, fetch, + follow, get, give, go (down, in, to war),

grant, + have, X indeed, (in-)vade, lead, lift (up), mention,

pull in, put, resort, run (down), send, set, X (well) stricken

(in age), X surely, take (in), way.

Translators Brief Hebrew Lexicon

בּוֹא (bo) — to come (in): come.

: come/go_in

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

1a5) to go

1b) (Hiphil)

1b1) to lead in

1b2) to carry in

1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon

1b4) to bring to pass

1c) (Hophal)

1c1) to be brought, brought in

1c2) to be introduced, be put

לְב֥וֹא (bo) — Lebo-(Hamath).

This name means to go in, enter

Combined with cha.mat (חֲמָת "Hamath" H2574)

בּוֹא (bo) — to come (in): towards.

: towards/entrance

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
יָרָבְעָ֖םya.ra.ve.'Am Jeroboam H3379 Noun proper masculine
104× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Jeroboam means the people will contend, the name of two Israelite kings. The first Jeroboam was the king of the northern kingdom of Israel after Solomon's death, mentioned in 2 Kings 13:13.
Tyndale gloss
Jeroboam
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָֽרָבְעָם (Yarob`am) refers to Jeroboam, a name associated with two kings of Israel. The name means 'the people will contend' and is linked to the first king of the northern kingdom after its split from Judah, as well as the eighth king from the dynasty of Jehu. The entries consistently highlight his role in introducing idolatry and maintaining the kingdom's borders.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָֽרָבְעָם 104 n.pr.m. Jeroboam

90 leader of revolt of N. Isr. (10th cent.), and first king

son of Jehoash of N. Isr. (8th cent.) and 13th king

base

Brown-Driver-Briggs glosses

H3379 יָֽרָבְעָם

Strong's Hebrew Dictionary

3379 Yarob`am yaw-rob-awm'

from 7378 and 5971; (the) people will contend; Jarobam, the

name of two Israelite kings:--Jeroboam.

see HEBREW for 07378

see HEBREW for 05971

Translators Brief Hebrew Lexicon

יָֽרָבְעָם (ya.rov.am) — Jeroboam.

A king of the Kingdom of Israel, living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.26;

son of: Nebat (H5028) and Zeruah (H6871);

father of: Abijah (H0029H), Nadab (H5070H)

§ Jeroboam = "the people will contend"

1) the first king of the northern kingdom of Israel when the kingdom split at the death of Solomon and the 10 tribes split off from Judah and Benjamin and the kingdom under Solomon's son Rehoboam; idolatry was introduced at the beginning of his reign

2) the 8th king of the northern kingdom of Israel, son of Joash, and 4th in the dynasty of Jehu; during his reign the Syrian invaders were repelled and the kingdom restored to its former borders but the idolatry of the kingdom was maintained

יָֽרָבְעָם (ya.rov.am) — Jeroboam.

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

jer-o-bo'-am (yarobh`am; Septuagint Hieroboam, usually assumed to have been derived from riyb and `am, and signifying "the people contend," or, "he pleads the people's cause"): The name was borne by two kings of Israel.

(1) Jeroboam I, son of Nebat, an Ephraimite, and of Zeruah, a widow (1Ki 11:26-40; 12-14:20). He was the first king of Israel after the disruption of the kingdom, and he reigned 22 years (937-915 BC).

I. Jeroboam I

1. Sources:

The history of Jeroboam is contained in 1Ki 11:26-40; 12:1-14:20; 2Ch 10:1-11:4; 11:14-16; 12:15; 13:3-20, and in an insertion in the Septuagint after 1Ki 12:24 (a-z). This insertion covers about the same ground as the Massoretic Text…

Easton's Bible Dictionary

Jeroboam

Increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), “an Ephrathite,” the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the “burnden”, i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was…

Smith's Bible Dictionary

(whose people are many). The first king of the divided kingdom of Israel, B.C. 975-954, was the son of an Ephraimite of the name of Nebat. He was raised by Solomon to the rank of superintendent over the taxes and labors exacted from the tribe of Ephraim. (1 Kings 11:28) he made the most of his position, and at last was perceived by Solomon to be aiming at the monarchy. He was leaving Jerusalem, when he was met by Ahijah the prophet, who gave him the assurance that, on condition of obedience to his laws, God would establish for him a kingdom and dynasty equal to that of David. (1 Kings 11:29-40) The attempts of Solomon to cut short Jeroboam’s designs occasioned his flight into Egypt. There he remained until Solomon’s death. After a year’s longer stay in Egypt, during which…

American Tract Society Bible Dictionary

The first king of Israel, an Ephraimite, the son of Nebat. During the latter part of Solomon’s reign, and while an officer under him, he plotted against him, and was obliged to flee into Egypt. On the death of Solomon, he was summoned by the ten tribes to return and present their demands to Rehoboam; and when these were refused, he was chosen king of the revolted tribes, B. C. 975. He reigned twentytwo years. The only notable act of his reign marked him with infamy, as the man "who made Israel to sin." It was the idolatrous establishment of golden calves at Bethel and Dan that the people might worship there and not at Jerusalem. He also superseded the sons of Aaron by priests chosen from "the lowest of the people." This unprincipled but effective measure, in which he was followed by all the kings of Israel, was a confession of weakness as well as of depravity. Neither miracles nor…

and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
וְכָל־ve.khol and all H3605 Conjunction · noun common masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Amplified meaning
everything, every person
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
Conj | N-ms — Conjunction · noun common masculine singular construct
HC/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol: Used in various combinations, and with different meanings.

(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.

(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
יִשְׂרָאֵ֑לYis.ra.'El Israel H3478 Noun proper
2,508× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Amplified meaning
the descendants of Jacob, God's chosen people
Tyndale gloss
Israel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.

Brown-Driver-Briggs Hebrew Lexicon (full)

יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)

n.pr.m. second name of Jacob

n.pr.gent. name of Hebrew nation

base

Brown-Driver-Briggs glosses

H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob

. n. pr. gent. name of Hebrew nation

Strong's Hebrew Dictionary

3478 Yisra'el yis-raw-ale'

from 8280 and 410; he will rule as God; Jisrael, a symbolical

name of Jacob; also (typically) of his posterity:

--Israel.

see HEBREW for 08280

see HEBREW for 0410

Translators Brief Hebrew Lexicon

יִשְׂרָאֵל (yis.ra.el) — Israel.

A man living at the time of the Patriarchs, first mentioned at Gen.25.26;

son of: Isaac (H3327) and Rebekah (H7259);

brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);

father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently

§ Israel = "God prevails"

1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel

2) the name of the descendants and the nation of the descendants of Jacob

2a) the name of the nation until the death of Solomon and the split

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

iz'-ra-el.

See JACOB.

Easton's Bible Dictionary

Israel

The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).

This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;

Smith's Bible Dictionary

(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…

American Tract Society Bible Dictionary

Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.

The company it keepswords that stand beside it more often than chance
and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
וַֽיְדַבְּר֔וּvay.da.be.Ru and they spoke H1696 Verb · Piel · sequential imperfect third person masculine plural
1,142× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Amplified meaning
spoke, communicated, to say
Tyndale gloss
to speak: speak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.

Brown-Driver-Briggs Hebrew Lexicon (full)

[דָבַר] 1142 vb. speak (original mng. dub.)

Qal speak

Niph. reciprocal sense, speak with one another, talk

Pi. speak

Pu. in the day when she may be spoken for

Hithp. speaking this word

Hiph. either leads subject, or puts to flight, fig. for subdues

base

Brown-Driver-Briggs glosses

H1696 דָבַר speak (original mng. dub.)

Strong's Hebrew Dictionary

1696 dabar daw-bar'

a primitive root; perhaps properly, to arrange; but used

figuratively (of words), to speak; rarely (in a destructive

sense) to subdue:--answer, appoint, bid, command, commune,

declare, destroy, give, name, promise, pronounce, rehearse,

say, speak, be spokesman, subdue, talk, teach, tell, think,

use (entreaties), utter, X well, X work.

Translators Brief Hebrew Lexicon

דָבַר (da.var) — to speak: speak.

: speak/tell/command

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

1f) (Hiphil) to lead away, put to flight

דָבַר (da.var) — to speak: subdue.

: subdue

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

1f) (Hiphil) to lead away, put to flight

דָבַר (da.var) — to speak: promise.

: promise/declare

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine plural
Hc/Vpw3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

spok (1Ki 7:33).

See SEA, THE MOLTEN.

and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
רְחַבְעָ֖םre.chav.'Am Rehoboam H7346 Noun proper masculine
50× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Rehoboam was a king of Judah, son of Solomon and Naamah, and is first mentioned in 1 Kings 11:43. He had several wives and children, including Abijah and Jeush. Rehoboam played a key role in the United and Divided Monarchy periods.
Amplified meaning
the king of Judah, son of Solomon
Tyndale gloss
Rehoboam
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רְחַבְעָם (Rechab'am) refers to Rehoboam, a king of Judah and son of Solomon. The name means 'a people has enlarged' and is derived from roots meaning 'to be wide' and 'people.' He is first mentioned in 1 Kings 11:43 and is noted for ruling during the Divided Monarchy.

Brown-Driver-Briggs Hebrew Lexicon (full)

רְחַבְעָם n.pr.m. Rehoboam;—king of Judah, son of Solomon

base

Brown-Driver-Briggs glosses

H7346 רְחַבְעָם

Strong's Hebrew Dictionary

7346 Rchab`am rekh-ab-awm'

from 7337 and 5971; a people has enlarged; Rechabam, an

Israelite king:--Rehoboam.

see HEBREW for 07337

see HEBREW for 05971

Translators Brief Hebrew Lexicon

רְחַבְעָם (re.chav.am) — Rehoboam.

A king of the tribe of Judah living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.43;

son of: Solomon (H8010) and Naamah (H5279A);

brother of: Taphath (H2955) and Basemath (H1315); married to Maacah (H4601K), Mahalath (H4258H) and Abihail (H0032J);

father of: Abijah (H0029I), Jeush (H3266K), Shemariah (H8114H), Zaham (H2093), Attai (H6262I), Ziza (H2124H) and Shelomith (H8019)

Also named: Rhoboam (Ῥοβοάμ "Rehoboam" G4497)

§ Rehoboam = "a people has enlarged"

son of Solomon and the 1st king of Judah after the split up of the kingdom of Israel

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

re-ho-bo'-am (rechabh`am, "the people is enlarged," or perhaps "Am is wide" Rhoboam; "Roboam," Mt 1:7 the King James Version):

1. The Disruption of the Kingdom

2. Underlying Causes of Disruption

3. Shemaiah Forbids Civil War

4. Rehoboam's Prosperity

5. Shishak's Invasion

6. His Death

The son and successor of Solomon, the last king to claim the throne of old Israel and the first king of Judah after the division of the kingdom. He was born circa 978 BC. His mother was Naamah, an Ammonitess. The account of his reign is contained in 1Ki 14:21-31; 2Ch 10-12. The incidents leading to the disruption of the kingdom are told in 1Ki 11:43-12:24; 2Ch 9:31-11:4.

Easton's Bible Dictionary

Rehoboam

He enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah “the Ammonitess,” some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon’s reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (

(enlarger of the people), son of Solomon by the Ammonite princess Naamah, (1 Kings 14:21,31) and his successor. (1 Kings 11:43) Rehoboam selected Shechem as the place of his coronation (B.C. 975), probably as an act of concession to the Ephraimites. The people demanded a remission of the severe burdens imposed by Solomon, and Rehoboam, rejecting the advice of his father’s counsellors, followed that of his young courtiers, and returned an insulting answer, which led to an open rebellion among the tribes, and he was compelled to fly to Jerusalem, Judah and Benjamin alone remaining true to him. Jeroboam was made king of the northern tribes. [JEROBOAM] An expedition to reconquer Israel was forbidden by the prophet Shemaiah, (1 Kings…

The son and successor of Solomon, by Naamah, an Ammonitess, 1Ki 12:1-33 14:21-31 2Ch 10:1-12:16. He was forty-one years old when he began to reign, and was therefore born at the beginning of his father’s reign.

He ascended the throne about 975 B.C., and reigned seventeen years at Jerusalem. Under his reign the ten tribes revolted, and formed the kingdom of Israel under Jeroboam. The immediate cause of this schism was Rehoboam’s headstrong folly in rejecting experienced counselors, and claiming tyrannical power. He at once sought to recover the revolted tribes by force; and though directed by God not to make war, he did not long delay hostilities, and these continued during his whole reign. The people also fell into idolatry, and were punished in the fifth year of Rehoboam by an…

and people sent and they summoned him and he came Jeroboam and all Israel and they spoke to Rehoboam saying
לֵאמֹֽר׃le.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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