2 Chronicles 12:13 — Word Study
WLCוַיִּתְחַזֵּ֞ק הַמֶּ֧לֶךְ רְחַבְעָ֛ם בִּירוּשָׁלִַ֖ם וַיִּמְלֹ֑ךְ כִּ֣י בֶן־ אַרְבָּעִ֣ים וְאַחַ֣ת שָׁנָה֩ רְחַבְעָ֨ם בְּמָלְכ֜וֹ וּֽשֲׁבַ֨ע עֶשְׂרֵ֥ה שָׁנָ֣ה׀ מָלַ֣ךְ בִּֽירוּשָׁלִַ֗ם הָ֠עִיר אֲשֶׁר־ בָּחַ֨ר יְהוָ֜ה לָשׂ֨וּם אֶת־ שְׁמ֥וֹ שָׁם֙ מִכֹּל֙ שִׁבְטֵ֣י יִשְׂרָאֵ֔ל וְשֵׁ֣ם אִמּ֔וֹ נַעֲמָ֖ה הָֽעַמֹּנִֽית׃
BSAThus Kingmelek RehoboamRᵉchabʻâm established himselfchâzaq▸ [strengthened himself, established his rule] in JerusalemYᵉrûwshâlaim [the city of peace, God's chosen city] and reignedmâlak▸ [He was]Rᵉchabʻâm forty-oneʼarbâʻîym [one and forty, a mature age] years oldbên when he became kingmâlak [began to reign, started his rule] and he reignedmâlak■ [ruled, exercised authority] seventeenshebaʻ yearsshâneh in JerusalemYᵉrûwshâlaim the cityʻîyr the LORDYᵉhôvâh [Yehovah, the covenant God] had chosenbâchar■ [selected, appointed] from allkôl the tribesshêbeṭ of IsraelYisrâʼêl [the descendants of Jacob, God's people] in which to putsûwm His Nameshêm [His presence, His reputation] His mother’sʼêm nameshêm was NaamahNaʻămâh [a woman of beauty, an Ammonite]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְחַזֵּ֞ק | and he strengthened himself | Verb, Hithpael, sequential imperfect third person masculine singular |
| הַמֶּ֧לֶךְ | the king | Particle, noun common masculine singular absolute |
| רְחַבְעָ֛ם | Rehoboam | Noun proper masculine |
| בִּירוּשָׁלִַ֖ם | in Jerusalem | Preposition, noun proper |
| וַיִּמְלֹ֑ךְ | and he reigned | Verb, Qal, sequential imperfect third person masculine singular |
| כִּ֣י | for | Particle |
| בֶן־ | [was] a son of | Noun common, masculine singular construct |
| אַרְבָּעִ֣ים | forty | Noun common, masculine plural absolute |
| וְאַחַ֣ת | and one | Conjunction, noun common feminine singular construct |
| שָׁנָה֩ | year[s] | Noun common, feminine singular absolute |
| רְחַבְעָ֨ם | Rehoboam | Noun proper masculine |
| בְּמָלְכ֜וֹ | when became king he | Preposition, verb qal infinitive construct common, suffix |
| וּֽשֲׁבַ֨ע | and seven- | Conjunction, noun common both singular construct |
| עֶשְׂרֵ֥ה | teen | Noun common, both singular absolute |
| שָׁנָ֣ה׀ | year[s] | Noun common, feminine singular absolute |
| מָלַ֣ךְ | he reigned | Verb, Qal, perfect third person masculine singular |
| בִּֽירוּשָׁלִַ֗ם | in Jerusalem | Preposition, noun proper |
| הָ֠עִיר | the city | Particle, noun common feminine singular absolute |
| אֲשֶׁר־ | where | Particle |
| בָּחַ֨ר | he had chosen | Verb, Qal, perfect third person masculine singular |
| יְהוָ֜ה | Yahweh | Noun proper |
| לָשׂ֨וּם | to put | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| שְׁמ֥וֹ | name his | Noun common masculine singular construct, suffix |
| שָׁם֙ | there | Adverb |
| מִכֹּל֙ | from all | Preposition, noun common masculine singular construct |
| שִׁבְטֵ֣י | [the] tribes of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| וְשֵׁ֣ם | and [the] name of | Conjunction, noun common masculine singular construct |
| אִמּ֔וֹ | mother his | Noun common feminine singular construct, suffix |
| נַעֲמָ֖ה | [was] Naamah | Noun proper feminine |
| הָֽעַמֹּנִֽית׃ | the Ammonite [woman] | Particle, noun gentilic feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus King Rehoboam established himself in Jerusalem. He was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city the LORD had chosen from all the tribes of Israel in which to put His Name. His mother’s name was Naamah the Ammonite. |
| KJV | ¶ So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess. |
| ASV | So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which Jehovah had chosen out of all the tribes of Israel, to put his name there: and his mother’s name was Naamah the Ammonitess. |
| YLT | And king Rehoboam strengtheneth himself in Jerusalem, and reigneth; for a son of forty and two years [is] Rehoboam in his reigning, and seventeen years he hath reigned in Jerusalem, the city that Jehovah hath chosen to put His name there, out of all the tribes of Israel, and the name of his mother [is] Naamah the Ammonitess, |
| WEB | So King Rehoboam strengthened himself in Jerusalem and reigned; for Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which Yahweh had chosen out of all the tribes of Israel to put his name there. His mother’s name was Naamah the Ammonitess. |
| BBE | So King Rehoboam made himself strong in Jerusalem and was ruling there. Rehoboam was forty-one years old when he became king, and he was ruling for seventeen years in Jerusalem, the town which the Lord had made his out of all the tribes of Israel, to put his name there; and his mother's name was Naamah, an Ammonite woman. |
Where they part company is חָזַק — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses providing age, duration of reign, and background information.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectרְחַבְעָם
verbחָזַק
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 — 2 Chronicles 12:13
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 Reign of Rehoboamgenerated
2 Chronicles 12:13 describes King Rehoboam's establishment in Jerusalem, highlighting his age and the duration of his reign. This passage provides insight into the leadership transition in Judah after Solomon's reign, emphasizing the significance of Jerusalem as the chosen city of the LORD. The context reveals the political and spiritual state of Judah during Rehoboam's rule, which is further explored in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 13:7 | Then worthless and wicked men gathered around him to resist Rehoboam son of Solomon when he was young, inexperienced, and unable to resist them. |
| 2 | 1 Kings 14:21 | Meanwhile, Rehoboam son of Solomon reigned in Judah. He was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city the LORD had chosen from all the tribes of Israel in which to put His Name. His mother’s name was Naamah the Ammonite. |
| 3 | 2 Chronicles 6:6 | But now I have chosen Jerusalem for My Name to be there, and I have chosen David to be over My people Israel.’ |
| 4 | Psalm 48:1–3 | Great is the LORD, and greatly to be praised in the city of our God, His holy mountain. |
| 5 | Psalm 78:68–69 | But He chose the tribe of Judah, Mount Zion, which He loved. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חָזַק, vai.yit.cha.Zekgenerated
The verb חָזַק (chazaq) is a Hithpael form meaning 'to strengthen oneself' or 'to establish.' It indicates an active process of becoming strong or secure, which is crucial for a king. The parsing as a sequential imperfect third person masculine singular shows that Rehoboam is the subject taking action to establish his rule.
This word encompasses a range of meanings, including to support, encourage, and make firm. In this context, it reflects Rehoboam's determination to solidify his authority in Jerusalem, a city of great significance to the Israelites.
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. The BSB has established, which aligns with the KJV and ASV, emphasizing the act of strengthening one's rule.
Where others part company with the BSB is in the rendering of חָזַק: the KJV uses strengthened, while the ASV opts for established. Both capture the essence of Rehoboam's actions but highlight slightly different nuances of authority.
Sentence Structuregenerated
The main verb יִּתְחַזֵּ֞ק (he strengthened himself) governs the structure of the verse. It introduces the subject, Rehoboam, and connects to the subsequent clauses that describe his reign and age.
The sentence is structured with a main clause followed by additional details about his reign, age, and the significance of Jerusalem, emphasizing the importance of these elements in understanding Rehoboam's kingship.
Septuagint Backgroundgenerated
The Septuagint translates חָזַק as κατίσξυσεν (katísxusen), meaning 'he established' or 'he made strong.' This choice reflects a similar emphasis on establishing authority, aligning closely with the Hebrew meaning.
This translation indicates a consistent understanding of Rehoboam's actions as not just a passive strengthening but an active establishment of his rule in Jerusalem.
In plain words — the whole versegenerated
2 Chronicles 12:13 tells us that King Rehoboam established himself in Jerusalem at the age of forty-one and reigned for seventeen years. His mother was Naamah, an Ammonite, and Jerusalem was the city chosen by the LORD to put His Name.
Frequently Asked Questionsgenerated
It means that Rehoboam took active steps to secure his position as king in Jerusalem, demonstrating authority and strength.
Jerusalem is significant as it was chosen by the LORD as the city where His Name would dwell, making it a central place of worship and governance for the Israelites.
Rehoboam was forty-one years old, indicating a mature age for leadership, which may have influenced his decisions during his reign.
Naamah was Rehoboam's mother, described as an Ammonite, which highlights the diverse backgrounds of the people involved in the Israelite monarchy.
Reflection Questionsgenerated
- In what ways can I strengthen my own position in my community or family, like Rehoboam did as king?
- How does understanding the significance of Jerusalem enhance my appreciation for its role in biblical history?
- What lessons can I learn from Rehoboam's reign about leadership and authority?
- How can I reflect on my own heritage and the influences that shape my identity, similar to Rehoboam's background?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Chronicles 12:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo Rehoboam strengthened himself in Jerusalem,.... Fortified that yet more for the defence of himself, after Shishak departed: and reigned; twelve years more, for he reigned in all seventeen, and
Read John Gill on 2 Chronicles 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD
Read Robert Jamieson on 2 Chronicles 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 12:13 So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam [was] one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother’ s name [was] Naamah an Ammonitess.Ver. 13. For Rehoboam was one and forty years old.] See 1 Kings 14:21.
Read John Trapp on 2 Chronicles 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(b) SUMMING UP OF THE REIGN (2 Chronicles 12:13-16). (Comp. 1 Kings 14:21-22; 1 Kings 14:29; 1 Kings 14:31.) The Syriac and Arabic contain this section. (13) So king Rehoboam strengthened himself.—After the withdrawal of Shishak. In other words, he regained strength after the crushing blow inflicted by the Egyptian invasion. (Comp. the same word in 2 Chronicles 13:21; 2 Chronicles 1:1.) And reigned—i.e., reigned on for twelve years longer; for he reigned altogether seventeen years. Rehoboam was one and forty . . . Naamah an Ammonitess.—Word for word as in 1 Kings 14:21. (See the Notes there).
Read Charles John Ellicott on 2 Chronicles 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Was one and forty years old] Houbigant thinks he was but sixteen years old when he began to reign; and brings many and forcible arguments to prove that the number forty-one must be a mistake. That he was young when he came to the throne, is evident from his consulting the young men that were brought up with him, 2 Chronicles 10:8; 2 Chronicles 10:10. They were young men then; and if he was brought up with them, he must have been young then also. Besides, Abijah, in his speech to Jeroboam, 2 Chronicles 13:7, says that at the time Rehoboam came to the throne he was tender-hearted, and therefore could not withstand the children of Belial raised up against him by Jeroboam: but surely…
Read AdamClarke on 2 Chronicles 12 →CambridgeThe Cambridge Bible for Schools and Colleges13–16 (cp. 1 Kings 14:21; 1 Kings 14:29-31). Summary of Rehoboam’s Reign 13. strengthened himself] See note on 2 Chronicles 1:1. The immediate reference is to a recovery of strength after the departure of Shishak, the further reference is to 2 Chronicles 11:5. one and forty years old … and he reigned seventeen years] So read both Heb. and LXX. here and in 1 Kings 14:21, but in the additional passage which follows 1 Kings 12:14 in LXX. (B, not A) is read, sixteen years old … and twelve years he reigned. No importance however can be attached to this variation, for the passage which contains it is plainly Midrashic in character. the city which the Lord had chosen] Though the Ten Tribes were…
Read Cambridge on 2 Chronicles 12 →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
Thus King Rehoboam established himself in Jerusalem. He was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city the LORD had chosen from all the tribes of Israel in which to put His Name. His mother’s name was Naamah the Ammonite.
So King Rehoboam strengthened himself in Jerusalem and reigned; for Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which Yahweh had chosen out of all the tribes of Israel to put his name there. His mother’s name was Naamah the Ammonitess.
Thus King Rehoboam established himself in Jerusalem and reigned. He was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city the LORD had chosen from all the tribes of Israel in which to put His Name. His mother’s name was Naamah the Ammonite.
King Rehoboam solidified his rule in Jerusalem; he was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, the city the Lord chose from all the tribes of Israel to be his home. Rehoboam’s mother was an Ammonite named Naamah.
Tyndale line
¶ So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess.
So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which Jehovah had chosen out of all the tribes of Israel, to put his name there: and his mother’s name was Naamah the Ammonitess.
So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there: and his mother’s name was Naamah the Ammonitess.
So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess.
So King Rehoboam was strong in Ierusalem and reigned: for Rehoboam was one and fourtie yere olde, when he began to reigne, and reigned seuenteene yeres in Ierusalem, the citie which the Lord had chosen out of all the tribes of Israel to put his Name there. And his mothers name was Naamah an Ammonitesse.
Strictly literal
And king Rehoboam strengthened himself in Jerusalem, and reigned; for Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city that Jehovah had chosen out of all the tribes of Israel, to put his name there: and his mother's name was Naamah an Ammonitess.
And king Rehoboam strengtheneth himself in Jerusalem, and reigneth; for a son of forty and two years [is] Rehoboam in his reigning, and seventeen years he hath reigned in Jerusalem, the city that Jehovah hath chosen to put His name there, out of all the tribes of Israel, and the name of his mother [is] Naamah the Ammonitess,
And King Rehoboam strengthens himself in Jerusalem and reigns; for Rehoboam [is] a son of forty-two years in his reigning, and he has reigned seventeen years in Jerusalem, the city that YHWH has chosen to put His Name there, out of all the tribes of Israel, and the name of his mother [is] Naamah the Ammonitess,
And king Rehobo'am strengthened himself in Jerusalem, and reigned; for Rehobo'am was one and forty years old when he became king, and seventeen years did he reign in Jerusalem, the city which the Lord had chosen out of all the tribes of Israel, to put his name there. And his mother's name was Na'amah the 'Ammonitess.
So King Rehoboam made his kingship strong in Jerusalem, and thus he reigned. Rehoboam was forty-one years old when he began to reign, and he reigned for seventeen years in Jerusalem, the city that Yahweh had chosen from all the tribes of Israel so that he might put his name there. His mother's name was Naamah the Ammonite woman.
From the Latin
King Roboam therefore was strengthened in Jerusalem, and reigned: he was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord chose out of all the tribes of Israel, to establish his name there: and the name of his mother was Naama an Ammonitess.
Simplified
King Rehoboam became powerful in Jerusalem. He was forty-one when he became king, and he reigned seventeen years in Jerusalem, the city the Lord had chosen from all the tribes of Israel where he would be honored. The name of his mother was Naamah the Ammonite.
So King Rehoboam made himself strong in Jerusalem and was ruling there. Rehoboam was forty-one years old when he became king, and he was ruling for seventeen years in Jerusalem, the town which the Lord had made his out of all the tribes of Israel, to put his name there; and his mother's name was Naamah, an Ammonite woman.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with the Septuagint closely following the Hebrew structure while adapting it for a Greek-speaking audience. There are no significant variations in the core message conveyed.
וַיִּתְחַזֵּ֞ק הַמֶּ֧לֶךְ רְחַבְעָ֛ם בִּירוּשָׁלִַ֖ם וַיִּמְלֹ֑ךְ כִּ֣י בֶן־ אַרְבָּעִ֣ים וְאַחַ֣ת שָׁנָה֩ רְחַבְעָ֨ם בְּמָלְכ֜וֹ וּֽשֲׁבַ֨ע עֶשְׂרֵ֥ה שָׁנָ֣ה׀ מָלַ֣ךְ בִּֽירוּשָׁלִַ֗ם הָ֠עִיר אֲשֶׁר־ בָּחַ֨ר יְהוָ֜ה לָשׂ֨וּם אֶת־ שְׁמ֥וֹ שָׁם֙ מִכֹּל֙ שִׁבְטֵ֣י יִשְׂרָאֵ֔ל וְשֵׁ֣ם אִמּ֔וֹ נַעֲמָ֖ה הָֽעַמֹּנִֽית׃
28 of the 32 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 2 Chronicles 12:13
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 חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/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…
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.
רְחַבְעָם n.pr.m. Rehoboam;—king of Judah, son of Solomon
base
H7346 רְחַבְעָם
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
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
N-proper — Noun proper masculineHNpm
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.
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…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Prep | N-proper — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Adj — Noun common · masculine plural absoluteHNcmpa
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
wun.
See NUMBER.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
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.
רְחַבְעָם n.pr.m. Rehoboam;—king of Judah, son of Solomon
base
H7346 רְחַבְעָם
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
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
N-proper — Noun proper masculineHNpm
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.
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…
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
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.
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Conj | Adj — Conjunction · noun common both singular constructHC/Ncbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HNcbsa — Noun common · both singular absoluteHNcbsa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Prep | N-proper — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD — AdverbHD
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.
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
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)
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
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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).
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
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
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
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
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
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
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;
(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…
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.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
נַעֲמָה (Na`amah) refers to a feminine name meaning 'loveliness.' It denotes a woman from the pre-Flood era, the sister of Tubal-Cain, and an Ammonitess who married Solomon and was the mother of Rehoboam. Additionally, it identifies a city in the lowlands of Judah, assigned to the tribe of Judah in Philistia.
נַעֲמָה n.pr.f.
sister of Tubal Cain
Ammonitess, mother of Rehoboam
base
נַעֲמָה n.pr.loc. city assigned to Judah in Philist. plain Jos 15:41
ref
H5279a נַעֲמָה . sister of Tubal Cain
. Ammonitess, mother of Rehoboam
H5279b נַעֲמָה city assigned to Judah in Philist. plain
5279 Na`amah nah-am-aw'
feminine of 5277; pleasantness; Naamah, the name of an
antediluvian woman, of an Ammonitess, and of a place in
Palestine:--Naamah.
see HEBREW for 05277
נַעֲמָה (na.a.mah) — Naamah.
A woman of the Ammonites living at the time of United Monarchy, first mentioned at 1Ki.14.21; married to Solomon (H8010);
mother of: Rehoboam (H7346)
§ Naamah = "loveliness"
1) daughter of Lamech by his wife Zillah and sister of Tubal-cain in the days before the flood
2) the Ammonite wife of Solomon and mother of king Rehoboam of Judah
נַעֲמָה (na.a.mah) — Naamah.
§ Naamah = "loveliness"
a town in the lowlands of Judah in Philistia
נַעֲמָה (na.a.mah) — Naamah.
A woman living at the time before the Flood, only mentioned at Gen.4.22;
daughter of: Lamech (H3929) and Zillah (H6741);
sister of: Jabal (H2989), Jubal (H3106), Tubal-cain (H8423)
§ Naamah = "loveliness"
a town in the lowlands of Judah in Philistia
N-proper — Noun proper feminineHNpf
Naamah
The beautiful. (1.) The daughter of Lamech and Zillah (Gen. 4: 22).
(2.) The daughter of the king of Ammon, one of the wives of Solomon, the only one who appears to have borne him a son, viz., Rehoboam (1 Kings 14:21, 31).
(3.) A city in the plain of Judah (Josh. 15:41), supposed by some to be identified with Na’aneh, some 5 miles south-east of Makkedah.
one of the towns of Judah in the district of the lowland or Shefelah. (Joshua 15:41) Capt. Warren, in Report of Palestine Exploration Fund , 1871, locates it at Naameh , six miles northeast of Yebna.
Naaman, beautiful; agreeable
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
HTd/Ngfsa — Particle · noun gentilic feminine singular absoluteHTd/Ngfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…