2 Chronicles 23:11 — Word Study
WLCוַיּוֹצִ֣יאוּ אֶת־ בֶּן־ הַמֶּ֗לֶךְ וַיִּתְּנ֤וּ עָלָיו֙ אֶת־ הַנֵּ֙זֶר֙ וְאֶת־ הָ֣עֵד֔וּת וַיַּמְלִ֖יכוּ אֹת֑וֹ וַיִּמְשָׁחֻ֙הוּ֙ יְהוֹיָדָ֣ע וּבָנָ֔יו וַיֹּאמְר֖וּ יְחִ֥י הַמֶּֽלֶךְ׃ ס
BSAThen [Jehoiada and his sons] brought outyâtsâʼ▸ [the high priest, God's servant] the king’smelek sonbên [the rightful heir, Joash] putnâthan▸ the crownnezer on himʻal presented him with the Testimonyʻêdûwth [God's laws, instructions, covenant] and proclaimed him kingmâlak▸ [to reign, rule over the people] [They]Yᵉhôwyâdâʻ anointed himmâshach▸ [set apart, consecrated] and shoutedʼâmar▸ Long livechâyâh▸ [may God bless, preserve] the kingmelek [the ruler, monarch]
| Greek | English | Parsing |
|---|---|---|
| וַיּוֹצִ֣יאוּ | and they brought out | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| הַמֶּ֗לֶךְ | the king | Particle, noun common masculine singular absolute |
| וַיִּתְּנ֤וּ | and they put | Verb, Qal, sequential imperfect third person masculine plural |
| עָלָיו֙ | on him | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| הַנֵּ֙זֶר֙ | the crown | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָ֣עֵד֔וּת | the testimony | Particle, noun common feminine singular absolute |
| וַיַּמְלִ֖יכוּ | and they made king | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֹת֑וֹ | the object marker him | Particle, suffix |
| וַיִּמְשָׁחֻ֙הוּ֙ | and they anointed him | Verb qal sequential imperfect third person masculine plural, suffix |
| יְהוֹיָדָ֣ע | Jehoiada | Noun proper masculine |
| וּבָנָ֔יו | and sons his | Conjunction, noun common masculine plural construct, suffix |
| וַיֹּאמְר֖וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| יְחִ֥י | may he live | Verb, Qal, jussive third person masculine singular |
| הַמֶּֽלֶךְ׃ ס | the king | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Jehoiada and his sons brought out the king’s son, put the crown on him, presented him with the Testimony, and proclaimed him king. They anointed him and shouted, “Long live the king!” |
| KJV | Then they brought out the king’s son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king. |
| ASV | Then they brought out the king’s son, and put the crown upon him, and gave him the testimony, and made him king: and Jehoiada and his sons anointed him; and they said, Long live the king. |
| YLT | And they bring out the son of the king, and put upon him the crown, and the testimony, and cause him to reign; and Jehoiada and his sons anoint him, and say, 'Let the king live!' |
| WEB | Then they brought out the king’s son, put the crown on him, gave him the covenant, and made him king. Jehoiada and his sons anointed him, and they said, “Long live the king!” |
| BBE | Then they made the king's son come out, and they put the crown on his head and gave him the arm-bands and made him king: and Jehoiada and his sons put the holy oil on him and said, Long life to the king. |
Where they part company is in the rendering of מָלַךְ — see How Translations Differ.
The sentence is structured around a main action with several supporting actions, illustrating the formal process of anointing a king.





6 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbיָצָא
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 23:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Anointing of Joashgenerated
2 Chronicles 23:11 describes a crucial event where Jehoiada, the high priest, and his sons bring forth Joash, the rightful heir, to be crowned king. This act not only restores the Davidic line but also signifies God's covenant with His people. The ceremony includes the presentation of the Testimony, which represents God's laws and covenant, emphasizing the importance of divine guidance in leadership. The people's acclamation of 'Long live the king!' marks a moment of national renewal and hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 22:11 | But Jehoshabeath daughter of King Jehoram took Joash son of Ahaziah and stole him away from among the sons of the king who were being murdered, and she put him and his nurse in a bedroom. Because Jehoshabeath, the daughter of King Jehoram and the wife of Jehoiada the priest, was Ahaziah’s sister, she hid Joash from Athaliah so that she could not kill him. |
| 2 | 2 Kings 11:12 | Then Jehoiada brought out the king’s son, put the crown on him, presented him with the Testimony, and proclaimed him king. They anointed him, and the people clapped their hands and declared, “Long live the king!” |
| 3 | 2 Samuel 1:10 | So I stood over him and killed him, because I knew that after he had fallen he could not survive. And I took the crown that was on his head and the band that was on his arm, and I have brought them here to my lord.” |
| 4 | Psalm 21:3 | For You welcomed him with rich blessings; You placed on his head a crown of pure gold. |
| 5 | Psalm 89:39 | You have renounced the covenant with Your servant and sullied his crown in the dust. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — מָלַךְ, vai.yam.Li.khugenerated
The verb מָלַךְ (malak) means 'to reign' or 'to become king.' It is used in various contexts to describe the act of ruling or governing. In this verse, it specifically refers to the act of making Joash king, highlighting the restoration of rightful authority in Judah.
The Hiphil form indicates that Jehoiada and his sons are actively making Joash king, rather than him simply becoming king by inheritance. This emphasizes their role in the restoration of leadership and the fulfillment of God's promise to David.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יָצָא, they brought out, which governs the actions that follow. The structure includes a series of actions performed by Jehoiada and his sons: bringing out Joash, putting the crown on him, presenting the Testimony, and proclaiming him king.
The sequence of actions is critical, as it illustrates the formal process of crowning a king in ancient Israel, highlighting the communal and divine aspects of the event.
Septuagint Backgroundgenerated
The Septuagint translates יָצָא as ἐχήγαγεν, which means 'he led out.' This choice emphasizes the leadership role of Jehoiada in bringing Joash forward as king, reflecting a direct action taken by the high priest.
The Greek term for מָלַךְ is ἐβασίλευσαν, which also conveys the act of reigning. This aligns with the Hebrew meaning while also underscoring the authority bestowed upon Joash in a formal manner.
In plain words — the whole versegenerated
2 Chronicles 23:11 tells us that Jehoiada and his sons brought out Joash, the king’s son, and crowned him. They presented him with the Testimony, which represents God's laws, and proclaimed him as king. This act was significant for the people of Judah, who shouted in celebration, 'Long live the king!'
Frequently Asked Questionsgenerated
The Testimony represents God's laws and covenant, emphasizing the importance of divine guidance in leadership and the responsibilities of the king to uphold God's commands.
Joash was anointed as king to restore the Davidic line and to fulfill God's promise to David that his descendants would rule over Israel.
Jehoiada, as the high priest, played a crucial role in safeguarding Joash and ensuring that he was crowned king, thus restoring rightful leadership in Judah.
The phrase expresses the people's support and hope for Joash's reign, marking a new beginning for the nation under a rightful king.
Reflection Questionsgenerated
- How does the act of crowning Joash reflect God's faithfulness to His promises?
- In what ways can we see the importance of divine guidance in leadership today?
- What can we learn from Jehoiada's actions about the responsibilities of leaders in our communities?
- How does the celebration of Joash's kingship compare to the way we celebrate leaders in our own lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Chronicles 23:11 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.
Read Robert Jamieson on 2 Chronicles 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJehoiada and his sons; and Zechariah among the rest, whom afterwards he ungratefully slew, .
Read Matthew Poole on 2 Chronicles 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 23:11 Then they brought out the king’ s son, and put upon him the crown, and [gave him] the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king. Ver. 11. Then they brought out the king’ s son.] See 2 Kings 11:12. And Jehoiada and his sons anointed him.] Good Zechariah among the rest, who was afterwards, for his faithful discharge of his duty, put to death by this ungrateful prince. And said, God save the king.] This they said out of a good and upright heart; not as Squire the traitor, in Queen Elizabeth’ s days, who said cheerfully, God save the queen, and at the same time poisoned the pummel of her saddle, when she was about to…
Read John Trapp on 2 Chronicles 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Then.—And. So in 2 Chronicles 23:14; 2 Chronicles 23:17. They brought out . . . and put.—2 Kings 11:12 : “he (Jehoiada) brought out . . . and put.” Put upon him the crown, and gave him the testimony.—Literally, put upon him the crown (nçzer; Exodus 29:6; 2 Samuel 1:10) and the law (ha-’êdûth; Exodus 25:21-22; Exodus 31:18). Was a scroll of the ten words wrapped round the diadem, or laid on the king’s shoulder? (Comp. Vulg., “imposuerunt ei diadema testimonium dederuntque in manu ejus tenendam legem;” as if a copy of the law was solemnly presented to the newly-crowned king.) Jehoiada and his sons.—The chronicler adds this to make it clear that it was the priests who anointed the king.…
Read Charles John Ellicott on 2 Chronicles 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. God save the king.] May the king live! See on 2Kg 11:12.
Read AdamClarke on 2 Chronicles 23 →
CambridgeThe Cambridge Bible for Schools and Colleges11. put upon him the crown, and gave him the Testimony] So LXX. and Heb. both here and in 2 Kings 11:12. It was the custom that the king at his accession should give a kind of charter to his people, and so “the testimony” mentioned here was probably some document testifying to the promises which had been thus made. When the crown was put upon the head of Joash this document was bound on with it, as a sign that his subjects’ allegiance to him depended on his faithfulness towards them. The wearing of an inscription or of a document on a solemn occasion, though strange to Western thought, is not alien from Eastern methods; cp. Exodus 28:36 ff.; Deuteronomy 6:6-8; Job 31:35-36. Wellhausen has a…
Read Cambridge on 2 Chronicles 23 →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
Then Jehoiada and his sons brought out the king’s son, put the crown on him, presented him with the Testimony, and proclaimed him king. They anointed him and shouted, “Long live the king!”
Then they brought out the king’s son, put the crown on him, gave him the covenant, and made him king. Jehoiada and his sons anointed him, and they said, “Long live the king!”
Then Jehoiada and his sons brought out the king’s son, put the crown on him, presented him with the Testimony, and proclaimed him king. They anointed him and shouted, “Long live the king!”
Jehoiada and his sons led out the king’s son and placed on him the crown and the royal insignia. They proclaimed him king and poured olive oil on his head. They declared, “Long live the king!”
Tyndale line
Then they brought out the king’s son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.
Then they brought out the king’s son, and put the crown upon him, and gave him the testimony, and made him king: and Jehoiada and his sons anointed him; and they said, Long live the king.
Then they brought out the king’s son, and put the crown upon him, and gave him the testimony, and made him king: and Jehoiada and his sons anointed him; and they said, God save the king.
Then they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.
Then they brought out the Kings sonne, and put vpon him the crowne and gaue him the testimonie, and made him King. And Iehoiada and his sonnes anoynted him, and sayd, God saue the King.
Strictly literal
And they brought forth the king's son, and put the crown upon him, and [gave him] the testimony, and made him king. And Jehoiada and his sons anointed him, and said, Long live the king!
And they bring out the son of the king, and put upon him the crown, and the testimony, and cause him to reign; and Jehoiada and his sons anoint him, and say, 'Let the king live!'
And they bring out the son of the king, and put the crown on him, and [give him] the Testimony, and cause him to reign; and Jehoiada and his sons anoint him, and say, “Let the king live!”
Then did they bring forth the king's son, and put upon him the crown, and [gave him] the testimony, and they made him king. And Yehoyada' and his sons anointed him, and said, Long live the king.
Then they brought out the king's son, put the crown on him, and gave him the covenant decrees. Then they made him king, and Jehoiada and his sons anointed him. Then they said, “Long live the king.”
From the Latin
And they brought out the king’s son, and put the crown upon him, and the testimony, and gave him the law to hold in his hand, and they made him king: and Joiada the high priest and his sons anointed him: and they prayed for him, and said: God save the king.
Simplified
Jehoiada and his sons then brought out the king's son, placed the crown on him, presented him with a copy of God's law, and proclaimed him king. They anointed him, and shouted out, “Long live the king!”
Then they made the king's son come out, and they put the crown on his head and gave him the arm-bands and made him king: and Jehoiada and his sons put the holy oil on him and said, Long life to the king.
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 (MT) presents the verse with specific details about the actions of Jehoiada and his sons, including the phrase 'the Testimony' (הָעֵד֔וּת) and the anointing of the king. The Septuagint (LXX) has a word-by-word correspondence with the MT for 15 of the 18 words, indicating a high level of agreement in content, though the exact wording and structure differ due to the nature of translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, so the MT remains the primary witness with the LXX supporting its content closely.
וַיּוֹצִ֣יאוּ אֶת־ בֶּן־ הַמֶּ֗לֶךְ וַיִּתְּנ֤וּ עָלָיו֙ אֶת־ הַנֵּ֙זֶר֙ וְאֶת־ הָ֣עֵד֔וּת וַיַּמְלִ֖יכוּ אֹת֑וֹ וַיִּמְשָׁחֻ֙הוּ֙ יְהוֹיָדָ֣ע וּבָנָ֔יו וַיֹּאמְר֖וּ יְחִ֥י הַמֶּֽלֶךְ׃ ס
15 of the 18 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Chronicles 23:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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
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…
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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word נֵ֫זֶר (*nezer*) is derived from a root meaning 'to separate' and encompasses concepts of dedication, particularly in the context of the Nazirite vow. It refers to items associated with consecration, such as a crown or unshorn hair, and can denote the status of a high priest or a Nazirite. The entries consistently highlight its meanings related to separation and dedication.
נֵ֫זֶר n.m. ψ 132:18 consecration, crown, Naziriteship
crown (sign of consecration)
woman’s hair (orig. prob. of long hair as sign of consecration, as in Nazirite vow)
consecration
base
H5145 נֵ֫זֶר, נֶזֶר
5145 nezer neh'-zer
or nezer {nay'-zer}; from 5144; properly, something set
apart, i.e. (abstractly) dedication (of a priet or Nazirite);
hence (concretely) unshorn locks; also (by implication) a
chaplet (especially of royalty):--consecration, crown, hair,
separation.
see HEBREW for 05144
נֵ֫זֶר (ne.zer) — consecration: Nazirite vow.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: crown.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: hair.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
kroun: The word crown in the Old Testament is a translation of five different Hebrew words, and in the New Testament of two Greek words. These express the several meanings, and must be examined to ascertain the same.
1. In Hebrew:
The five Hebrew words are as follows:
(1) qodhqodh, from qadhadh;
(2) zer, from zarar;
(3) nezer, or nezer, both from nazar;
(4) aTarah, from `atar;
(5) kether, from kathar.
(1) Qodhqodh means "the crown of the head," and is also rendered in the King James Version "top of the head," "scalp," "pate." It comes from qadhadh, meaning "to shrivel up," "contract," or bend the body or neck through courtesy. Both the Revised Version (British and American) and the American Standard Revised Version, in De 28:35 and 33:16, translation it "crown" instead of "top" as in the King James Version. Jacob in his prophecy concerning…
Crown
(1.) Denotes the plate of gold in the front of the high priest’s mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne’zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).
(2.) The more general name in Hebrew for a crown is ’atarah, meaning a “circlet.” This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and…
This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. The crown was a symbol of royalty, and was worn by kings, (2 Chronicles 23:11) and also by queens. (Esther 2:17) The head-dress of bridegrooms, (Ezekiel 24:17; Isaiah 61:10) Bar. 5:2, and of women, (Isaiah 3:20) a head-dress of great splendor, (Isaiah 28:5) a wreath of flowers, (Proverbs 1:9; 4:9) denote…
There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings.
The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, So 3:11 Eze 16:12.
The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Ex 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings,
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
עֵדוּת (eduwth) is a feminine noun meaning 'testimony' or 'witness.' It is derived from the root word עֵד (ed), which also relates to the concept of testimony. The term appears in various contexts in the Old Testament, emphasizing its significance in legal and religious settings.
עֵדוּת 19 and עֵדֻת 27 n.f. testimony
base
H5715 עֵדוּת, עֵדֻת testimony
5715 `eduwth ay-dooth'
feminine of 5707; testimony:--testimony, witness.
see HEBREW for 05707
עֵדוּת (e.dut) — testimony.
testimony
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Testimony
(1.) Witness or evidence (2 Thess. 1:10).
(2.) The Scriptures, as the revelation of God’s will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20).
(3.) The altar raised by the Gadites and Reubenites (Josh. 22:10).
The whole revelation of God, testifying to man what he is to believe, do, and hope, Ps 19:7 119:88,99 1Co 1:6 Re 1:2. The two stone tables of the law were a visible "testimony" or witness of God’s covenant with his people; and hence the ark of the covenant was called sometimes the testimony, or the ark of the testimony, Ex 25:22 34:29. See ARK.
→ LEGAL
See EVIDENCE
See WITNESSES
Ark of
See ARK
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-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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…
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/Sp3ms — Particle · suffixHTo/Sp3ms
מָשַׁח (mashach) means to smear or anoint, often with oil, for purposes of consecration or setting apart for a religious role. It can also refer to painting. The entries indicate its use in both a physical and a ceremonial context, particularly in the Old Testament.
מָשַׁח vb. smear, anoint
Qal
smear, house with colour (paint)
anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
anoint, consecrate to religious service
Niph. be anointed
base
H4886 מָשַׁח smear, anoint .. smear, house with colour (paint)
. anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
. anoint, consecrate to religious service
. be anointed
4886 mashach maw-shakh'
a primitive root; to rub with oil, i.e. to anoint; by
implication, to consecrate; also to paint:--anoint, paint.
מָשַׁח (ma.shach) — to anoint.
1) to smear, anoint, spread a liquid
1a) (Qal)
1a1) to smear
1a2) to anoint (as consecration)
1a3) to anoint, consecrate
1b) (Niphal) to be anointed
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
יְהוֹיָדָע (Yhowyada`) means 'Jehovah knows' and refers to several individuals in the Old Testament, primarily a high priest during the reign of Joash. He is notable for hiding Joash from Athaliah and later restoring him to the throne. The name also appears in relation to other figures, including Benaiah, a warrior, and a builder of Jerusalem's wall.
יְהוֹיָדָע, יוֹיָדָע n.pr.m. (י׳ knoweth)
father of Benaiah
(chief) priest at Jerus. in time of Joash
a builder at wall of Jerus., with Nehemiah
son of h. p. Eliashib
base
H3077 יְהוֹיָדָע, יוֹיָדָע
3077 Yhowyada` yeh-ho-yaw-daw'
from 3068 and 3045; Jehovah-known; Jehojada, the name of
three Israelites:--Jehoiada. Compare 3111.
see HEBREW for 03068
see HEBREW for 03045
see HEBREW for 03111
יְהוֹיָדָע (ye.ho.ya.da) — Jehoiada.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.18;
father of: Benaiah (H1141)
§ Jehoiada = "Jehovah knows"
1) father of Benaiah, David's mighty warrior
2) leader of the priests who joined David at Hebron
3) high priest at the time of Athaliah's usurpation of the throne of Judah; hid Joash, the king's son, for six years and eventually replaced him on the throne of Judah
4) second priest, or sagan, to Seraiah the high priest
יְהוֹיָדָע (ye.ho.ya.da) — Jehoiada.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.11.4; married to Jehosheba (H3089);
father of: Zechariah (H2148w); also called Barachiah (KJV: Barachias; NIV: Berekiah) at Mat.23.35;
Also named: Barachias (Βαραχίας "Barachiah" G0914)
§ Jehoiada = "Jehovah knows"
1) father of Benaiah, David's mighty warrior
N-proper — Noun proper masculineHNpm
je-hoi'-a-da (yehoyadha`, "Yahweh knows"; Iodae):
(1) Father of Benaiah, the captain of David's body-guard (2Sa 8:18; 20:23; 23:20,22; 1Ki 1:8, etc.). Jehoiada was "the son of a valiant man of Kabzeel" (2Sa 23:20), but commentators read with Septuagint and Ewald, "Benaiah (the son of Jehoiada) a man of valor." Kabzeel was a town belonging to Judah on the border of Edom in the South (Jos 15:21). In 1Ch 27:5, we read "Benaiah, the son of Jehoiada the priest, chief," the Revised Version (British and American), but the Revised Version margin has "chief minister" wrongly. Yet Jehoiada is nowhere else called a priest or even a…
Jehoiada
Jehovah-known. (1.) The father of Benaiah, who was one of David’s chief warriors (2 Sam. 8:18; 20:23).
(2.) The high priest at the time of Athaliah’s usurpation of the throne of Judah. He married Jehosheba, or Jehoshabeath, the daughter of king Jehoram (2 Chr. 22:11), and took an active part along with his wife in the preservation and training of Jehoash when Athaliah slew all the royal family of Judah.
The plans he adopted in replacing Jehoash on the throne of his ancestors are described in 2 Kings 11:2; 12:2; 2 Chr. 22:11; 23:24. He was among the foremost of the benefactors of the kingdom, and at his death was buried in the city of David among the kings of…
(Jehovah knows). Father of Benaiah, David’s well-known warrior. (2 Samuel 8:18) 1Kin 1 and 2 passim ; (1 Chronicles 18:17) etc. (B.C. before 1046.) Leader of the Aaronites, i.e. the priests; who joined David at Hebron. (1 Chronicles 12:27) (B.C. 1053-46.) According to (1 Chronicles 27:34) son of Benaiah; but in all probability Benaiah the sons of Jehoiada is meant. Probably an error in copying. (1 Chronicles 18:17; 2 Samuel 8:18) High priest at the time of Athaliah’s usurpation of the throne of Judah, B.C. 884-878, and during the greater portion of the forty-years…
A high priest, who preserved the life and throne of the young Josiah against the usurping Athaliah. His wisdom and piety continued to bless the kingdom until he dies, B. C. 834, aged 130, and was buried
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)
HC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
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…
