2 Chronicles 30:1 — Word Study
WLCוַיִּשְׁלַ֨ח יְחִזְקִיָּ֜הוּ עַל־ כָּל־ יִשְׂרָאֵ֣ל וִֽיהוּדָ֗ה וְגַֽם־ אִגְּרוֹת֙ כָּתַב֙ עַל־ אֶפְרַ֣יִם וּמְנַשֶּׁ֔ה לָב֥וֹא לְבֵית־ יְהוָ֖ה בִּֽירוּשָׁלִָ֑ם לַעֲשׂ֣וֹת פֶּ֔סַח לַיהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃
BSAThen HezekiahChizqîyâh [the faithful king] sentshâlach▸ word throughoutʻal allkôl IsraelYisrâʼêl [the chosen people] and JudahYᵉhûwdâh [the tribe of praise] and he alsogam wrotekâthab■ ◂lettersʼiggereth [official invitations] toʻal EphraimʼEphrayim [doubly fruitful] and ManassehMᵉnashsheh [forgetting troubles] inviting them to comebôwʼ to the housebayith [temple, dwelling place] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] in JerusalemYᵉrûwshâlaim [city of peace] to keepʻâsâh the Passoverpeçach [festival of liberation] of the LORDYᵉhôvâh [the God of covenant] the Godʼĕlôhîym [Elohim, supreme ruler] of IsraelYisrâʼêl [the descendants of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֨ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| יְחִזְקִיָּ֜הוּ | Hezekiah | Noun proper masculine |
| עַל־ | to | Preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| יִשְׂרָאֵ֣ל | Israel | Noun proper |
| וִֽיהוּדָ֗ה | and Judah | Conjunction, noun proper |
| וְגַֽם־ | and also | Conjunction, adverb |
| אִגְּרוֹת֙ | letters | Noun common, feminine plural absolute |
| כָּתַב֙ | he wrote | Verb, Qal, perfect third person masculine singular |
| עַל־ | to | Preposition |
| אֶפְרַ֣יִם | Ephraim | Noun proper masculine |
| וּמְנַשֶּׁ֔ה | and Manasseh | Conjunction, noun proper masculine |
| לָב֥וֹא | to come | Preposition, verb qal infinitive construct common |
| לְבֵית־ | to [the] house of | Preposition, noun common masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| בִּֽירוּשָׁלִָ֑ם | in Jerusalem | Preposition, noun proper |
| לַעֲשׂ֣וֹת | to observe | Preposition, verb qal infinitive construct common |
| פֶּ֔סַח | a passover | Noun |
| לַיהוָ֖ה | to Yahweh | Preposition, noun proper |
| אֱלֹהֵ֥י | [the] God of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Hezekiah sent word throughout all Israel and Judah, and he also wrote letters to Ephraim and Manasseh inviting them to come to the house of the LORD in Jerusalem to keep the Passover of the LORD, the God of Israel. |
| KJV | And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel. |
| ASV | And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to keep the passover unto Jehovah, the God of Israel. |
| YLT | And Hezekiah sendeth unto all Israel and Judah, and also letters he hath written unto Ephraim and Manasseh, to come in to the house of Jehovah in Jerusalem, to make a passover to Jehovah, God of Israel. |
| WEB | Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to Yahweh’s house at Jerusalem, to keep the Passover to Yahweh, the God of Israel. |
| BBE | Then Hezekiah sent word to all Israel and Judah, and sent letters to Ephraim and Manasseh, requesting them to come to the house of the Lord at Jerusalem, to keep the Passover to the Lord, the God of Israel. |
Where they part company is over the rendering of אִגְּרוֹת — see How Translations Differ.
The sentence is built around a main action with multiple supporting phrases that clarify the invitation's purpose and recipients.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְחִזְקִיָּהוּ
verbשָׁלַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Chronicles 30:1
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 Invitation to the Passovergenerated
2 Chronicles 30:1 describes how Hezekiah, the king of Judah, sent messages across Israel and Judah, inviting the people to gather in Jerusalem for the Passover. This event emphasizes the restoration of worship and unity among the tribes, as Hezekiah sought to bring the people back to the covenant practices of their ancestors. The invitation to celebrate the Passover reflects a significant moment of religious renewal and communal identity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 11:13–16 | Moreover, the priests and Levites from all their districts throughout Israel stood with Rehoboam. |
| 2 | 2 Chronicles 30:10–11 | And the couriers traveled from city to city through the land of Ephraim and Manasseh as far as Zebulun; but the people scorned and mocked them. |
| 3 | 2 Chronicles 25:7 | But a man of God came to him and said, “O king, do not let the army of Israel go with you, for the LORD is not with Israel—not with any of the Ephraimites. |
| 4 | 2 Chronicles 35:6 | Slaughter the Passover lambs, consecrate yourselves, and make preparations for your fellow countrymen to carry out the word of the LORD given by Moses.” |
| 5 | Hosea 5:4 | Their deeds do not permit them to return to their God, for a spirit of prostitution is within them, and they do not know the LORD. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יְחִזְקִיָּהוּ, ye.chiz.ki.Ya.hugenerated
The name יְחִזְקִיָּהוּ (yechizkiyahu) means 'Yahweh is my strength.' Hezekiah was a king known for his faithfulness to God and for implementing reforms to restore proper worship in Judah. His leadership was marked by efforts to eliminate idolatry and to encourage the people to return to the worship of Yahweh.
As a proper noun, Hezekiah serves as the subject of the verse, highlighting his role as a proactive leader who takes the initiative to unite the people for a significant religious observance.
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 sentence is יִּשְׁלַ֨ח, he sent, which governs the entire clause. The structure includes several phrases that elaborate on the action: a prepositional phrase indicating the recipients of the message, a conjunction phrase introducing the letters, and additional clauses that specify the purpose of the invitations.
The syntax reflects a clear sequence of actions: sending word, writing letters, and inviting the people to come. The arrangement emphasizes Hezekiah's initiative and the communal aspect of the Passover celebration.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְחִזְקִיָּהוּ is rendered as εζεκιας, which maintains the name's significance but reflects the Greek pronunciation. The choice of ἀπέστειλεν for יִּשְׁלַ֨ח shows a direct translation of the action of sending.
This translation indicates a straightforward rendering without significant interpretive changes, preserving the original intention of the text.
In plain words — the whole versegenerated
2 Chronicles 30:1 tells us that Hezekiah, the king of Judah, sent messages throughout all Israel and Judah, inviting them to come to Jerusalem to celebrate the Passover. This invitation was a call for unity among the tribes and a return to the worship of Yahweh, reflecting Hezekiah's leadership and commitment to restoring proper worship.
Frequently Asked Questionsgenerated
Hezekiah's invitation was significant as it aimed to unite the tribes of Israel and Judah in worship, restoring the observance of the Passover as a communal event.
The Passover was celebrated in Jerusalem as it was the designated place of worship for the Israelites, where God's presence dwelled in the temple.
The Passover symbolizes liberation and deliverance, commemorating the Israelites' exodus from Egypt and God's protection during that time.
Hezekiah's actions reflected his leadership by actively calling the people back to their covenant with God, emphasizing the importance of worship and community.
Reflection Questionsgenerated
- In what ways can I invite others to participate in communal worship?
- How can I reflect Hezekiah's commitment to restoring faith in my own community?
- What does the Passover mean to me, and how can I observe it in my life?
- How can I encourage unity among different groups in my community?
The early church on this verse — how the Fathers read it
Pseudo-Tertullian references this passage to illustrate Hezekiah's leadership in restoring the Law and guiding the people back to proper worship.
As corrector of an inert People That emulator [of David] Hezekiah arose; He restored the Law to a sinful, forgetful people All God’s mandates of old, he first Commanded the people to observe, Who ended war by his prayers,Early Church Fathers on 2 Chronicles 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 30:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Hezekiah sent to all Israel and Judah,.... Sent messengers to them, not only to the subjects of his own kingdom, Judah, but to all the Israelites that dwelt in it, who were come thither for the
Read John Gill on 2 Chronicles 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.
Read Robert Jamieson on 2 Chronicles 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible2 CHAPTER 30 Hezekiah proclaimeth a solemn passover for Judah and Israel, . They, having destroyed the altars of idolatry, keep the feast fourteen days, . The priests and Levites bless the people, . To all Israel; whereby he understands all the persons of the ten tribes, who were now settled in his kingdom; as appears by their contradistinction to Ephraim and Manasseh here following. To Ephraim and Manasseh, i.e. to all the remainders of the ten tribes, , who ave here synecdochically expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and…
Read Matthew Poole on 2 Chronicles 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 30:1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.Ver. 1. To Ephraim and Manasseh.] That is, To all that were left of the ten tribes under king Hoshea, who, being rather atheist than idolater, and brought very low by the Assyrian, hindered not the people’ s going up to the temple. The good of our brethren in other kingdoms mast also be minded.
Read John Trapp on 2 Chronicles 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXX. ’S —THE ROYAL SUMMONS TO ALL ISRAEL FROM DAN TO BEER-SHEBA (2 Chronicles 30:1-12). (1) Sent to.— ‘al, i.e., ’el. (Jeremiah 26:15; Nehemiah 6:3.) Letters.—‘Iggĕ ?rτth. Apparently a word of Persian origin. (Comp. ‘engβre, “something written;” ‘engβrξden, “to paint” or “write;” from which comes the Greek ᾰγγαρος, a royal messenger; Esther 9:26; comp. Matthew 5:41.) Only used in late Hebrew. To Ephraim and Manasseh.—That is, the northern kingdom. (Comp. 2 Chronicles 30:10.) To keep (make) the passover unto the Lord.—Exodus 12:48 (same phrase); LXX., ποιῆσαιτὸφασεκ (Pascha). The first year of Hezekiah was the third of Hoshea, the last king of Samaria, who is described as a better king than…
Read Charles John Ellicott on 2 Chronicles 30 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXX Hezekiah invites all Israel and Judah, and writes letters to Ephraim and Manasseh to come up to Jerusalem, and hold a passover to the Lord, 1-4. The posts go out with the king's proclamation from Dan to Beer-sheba, and pass from city to city through the coasts of Ephraim, Manasseh, and Zebulun, but are generally mocked in Israel, 5-10. Yet several of Asher, Manasseh, and Zebulun, humble themselves, and come to Jerusalem, 11. But in Judah they are all of one heart, 12, 13. They take away the idolatrous altars, kill the passover, sprinkle the blood, and, as circumstances will permit, sanctify the people, 14, 15. Many having eaten of the passover, who were not purified according to…
Read AdamClarke on 2 Chronicles 30 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 2 Chronicles 30:1-12 (not in 2 Kin.). Hezekiah Invites all Israel to keep the Passover This Passover took place in the first year of Hezekiah while the Northern Kingdom was still standing. The Chronicler, however, takes no note of merely political conditions, and it is not improbable that Hezekiah ventured to do in the fallen state of Israel that which earlier kings would not have dared to do.
Read Cambridge on 2 Chronicles 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE OF THE .1. Hezekiah sent to all Israel — Already had he caused an atonement to be made for “all Israel,” (2 Chronicles 29:24,) and now he seeks by special invitations to urge the several tribes
Read Daniel Denison Whedon on 2 Chronicles 30 →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 Hezekiah sent word throughout all Israel and Judah, and he also wrote letters to Ephraim and Manasseh inviting them to come to the house of the LORD in Jerusalem to keep the Passover of the LORD, the God of Israel.
Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to Yahweh’s house at Jerusalem, to keep the Passover to Yahweh, the God of Israel.
Then Hezekiah sent word throughout all Israel and Judah, and he also wrote letters to Ephraim and Manasseh inviting them to come to the house of the LORD in Jerusalem to keep the Passover of the LORD, the God of Israel.
Hezekiah sent messages throughout Israel and Judah; he even wrote letters to Ephraim and Manasseh, summoning them to come to the Lord’s temple in Jerusalem and observe a Passover celebration for the Lord God of Israel.
Tyndale line
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to keep the passover unto Jehovah, the God of Israel.
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD, the God of Israel.
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover to the LORD God of Israel.
And Hezekiah sent to all Israel, and Iudah, and also wrote letters to Ephraim and Manasseh, that they should come to the house of the Lord at Ierusalem, to keepe the Passeouer vnto the Lord God of Israel.
Strictly literal
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to hold the passover to Jehovah the God of Israel.
And Hezekiah sendeth unto all Israel and Judah, and also letters he hath written unto Ephraim and Manasseh, to come in to the house of Jehovah in Jerusalem, to make a passover to Jehovah, God of Israel.
And Hezekiah sends to all Israel and Judah, and he has also written letters to Ephraim and Manasseh, [to cause them] to come to the house of YHWH in Jerusalem, to make a Passover to YHWH, God of Israel.
Then sent Hezekiah to all Israel and Judah, and he also wrote letters to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to prepare the passover-sacrifice unto the Lord the God of Israel.
Hezekiah sent messengers to all Israel and Judah, and also wrote letters to Ephraim and Manasseh, that they should come to the house of Yahweh in Jerusalem, to celebrate the Passover to Yahweh, the God of Israel.
From the Latin
And Ezechias sent to all Israel and Juda: and he wrote letters to Ephraim and Manasses, that they should come to the house of the Lord in Jerusalem, and keep the phase to the Lord the God of Israel.
Simplified
Then Hezekiah sent an announcement to everyone in Israel and Judah, and also sent letters to Ephraim and Manasseh, inviting them to come to the Lord's Temple in Jerusalem to celebrate the Passover of the Lord, the God of Israel.
Then Hezekiah sent word to all Israel and Judah, and sent letters to Ephraim and Manasseh, requesting them to come to the house of the Lord at Jerusalem, to keep the Passover to the Lord, the God of Israel.
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 this verse, with a close correspondence in wording. The Septuagint's translation reflects the same essential message and structure as the Masoretic Text, confirming the integrity of the invitation to the Passover.
וַיִּשְׁלַ֨ח יְחִזְקִיָּ֜הוּ עַל־ כָּל־ יִשְׂרָאֵ֣ל וִֽיהוּדָ֗ה וְגַֽם־ אִגְּרוֹת֙ כָּתַב֙ עַל־ אֶפְרַ֣יִם וּמְנַשֶּׁ֔ה לָב֥וֹא לְבֵית־ יְהוָ֖ה בִּֽירוּשָׁלִָ֑ם לַעֲשׂ֣וֹת פֶּ֔סַח לַיהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃
20 of the 21 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 30:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חִזְקִיָּהוּ (Hizqiyahu) means "Jehovah is my strength" and refers primarily to Hezekiah, the 12th king of Judah, known for his religious reforms. The name is derived from the roots meaning 'to strengthen' and 'Jah' (a form of Jehovah). Hezekiah is noted for his lineage as a descendant of David and is mentioned in various contexts, including his role during the Divided Monarchy and the Exile.
חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה n.pr.m. (י׳ hath strengthened, י׳ strengtheneth)
son of Ahaz, King of Judah
great-great-grandson pf proph. Zephaniah
man of royal Davidic line
head of a family of returned exiles
an Ephraimite, Ahaz’s time
base
H2396 חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה (י׳ hath strengthened, י׳ strengtheneth)
2396 Chizqiyah khiz-kee-yaw'
or Chizqiyahuw {khiz-kee-yaw'-hoo}; also Ychizqiyah
{yekh-iz-kee-yaw'}; or Ychizqiyahuw {yekh-iz-kee-yaw'-hoo};
from 2388 and 3050; strengthened of Jah; Chizkijah, a king of
Judah, also the name of two other Israelites:--Hezekiah,
Hizkiah, Hizkijah. Compare 3169.
see HEBREW for 02388
see HEBREW for 03050
see HEBREW for 03169
חִזְקִיָּהוּ (chiz.qiy.yah) — Hezekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.16.20;
son of: Ahaz (H0271) and Abi (H0021);
brother of: Maaseiah (H4641J); married to Hephzibah (H2657);
father of: Manasseh (H4519H)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
1) 12th king of Judah, son of Ahaz and Abijah; a good king in that he served Jehovah and did away with idolatrous practices
2) great-great-grandfather of Zephaniah the prophet
3) son of Neariah, a descendant of David
4) head of a family of returning exiles in the time of Nehemiah
חִזְקִיָּהוּ (chiz.qiy.yah) — Hizkiah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.3.23;
son of: Neariah (H5294);
brother of: Elioenai (H0454B) and Azrikam (H5840)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
N-proper — Noun proper masculineHNpm
Hezekiah
Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the “brazen serpent,” which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in…
(the might of Jehovah). Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. (2 Kings 18:5) Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, (Numbers 21:9) which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. (2 Chronicles 29:30,31) At the head of a repentant…
A pious king of Judah, succeeded his father Ahaz about 726 B. C., and died about 698 B. C. His history is contained in 2Ki 18:12-21 2Ch 29:1-32:33. Compare Isa 36:1-38:22. His reign is memorable for his faithful efforts to restore the worship of Jehovah; for his pride and presumption towards the Assyrians; for the distractions of their invading host in answer to his prayer; for his sickness and humiliation, and the prolonging of his life fifteen years of peace. He was succeeded by the unworthy Manasseh.
strength of the Lord
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 — PrepositionHR
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
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.
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
Conj | N-proper — Conjunction · noun properHC/Npl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אִגֶּ֫רֶת (iggereth) is a feminine noun meaning 'letter' or 'missive.' It is derived from another Hebrew word, אִגֶּרֶת (H104), which also means 'letter' and has an Aramaic equivalent. The term appears in later texts and is considered a probable loan-word.
אִגֶּ֫רֶת n.f. letter, letter-missive (late, prob. loan-word)
base
H107 אִגֶּ֫רֶת
107 'iggereth ig-eh'-reth
feminine of 104; an epistle:--letter.
see HEBREW for 0104
אִגֶּ֫רֶת (ig.ge.ret) — letter.
letter, missive
Aramaic equivalent: ig.g.ra (אִגְּרָא "letter" H0104)
N-fp — Noun common · feminine plural absoluteHNcfpa
let'-erz.
See ALPHABET; WRITING.
Lu 23:38 The Hebrews have certain acrostic poems which begin with the letters of the alphabet, ranged in order. The most considerable of these is Ps 119:1-176, which contains twentytwo stanzas of eight verses each, all acrostic; that is, the first eight begin with Aleph, the next eight with Beth, and so on. Ps 25:1-22 34:1-22, have but twenty-two verses each, beginning with the twentytwo letters of the Hebrew alphabet. Others, as Ps 111:1-112:10, have one-half of the verse beginning with one letter, and the other half with the next. Thus, Blessed is the man who feareth the Lord,
Who delighteth greatly in his commandments.
→ Written by David to Joab 2Sa 11:14
→ King of Syria to king of Israel 2Ki 5:5,6
→ Rabshakeh to Hezekiah Isa 37:9-14
→ King of Babylon to Hezekiah Isa 39:1
→ Sennacherib to Hezekiah 2Ki 19:14
→ Of Artaxerxes to Nehemiah Ne 2:7-9
→ Open letter from Sanballat to Nehemiah Ne 6:5
→ Luke to Theophilus (the books of Luke and Acts) Ac 1:1
→ Claudius Lysias to Felix Ac 23:25-30
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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 — PrepositionHR
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
מְנַשֶּׁה (Mnashsheh) means 'causing to forget' and refers to several figures in the Old Testament. Primarily, it denotes the eldest son of Joseph and the tribe descended from him, as well as the territory they occupied. Additionally, it identifies a king of Judah, son of Hezekiah, and several individuals mentioned during the Exile and Return. The entries consistently highlight these connections without significant disagreement.
מְנַשֶּׁה 136 n.pr.m. et trib. Manasseh
Manasseh, eldest son of Joseph
of tribe
son of Hezekiah
two who had taken strange wives
base
H4519 מְנַשֶּׁה Manasseh
4519 Mnashsheh men-ash-sheh'
from 5382; causing to forget; Menashsheh, a grandson of
Jacob, also the tribe descended from him, and its
territory:--Manasseh.
see HEBREW for 05382
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A man of the tribe of Manasseh living at the time of the Patriarchs, first mentioned at Gen.41.51;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Ephraim (H0669); married to Aramitess (H0761);
father of: Machir (H4353) and Asriel (H0844H)
§ Manasseh = "causing to forget"
1) the eldest son of Joseph and progenitor of the tribe of Manasseh
1a) the tribe descended from Manasseh
1b) the territory occupied by the tribe of Manasseh
2) son of king Hezekiah of Judah and himself king of Judah; he was the immediate and direct cause for the exile
3) a descendant of Pahath-moab who put away a foreign wife in the time of Ezra
4) a descendant of Hashum who put away a foreign wife in the time of Ezra
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.20.21;
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” (Gen. 50:23; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then…
(forgetting). The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again…
1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10.
2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king…
forgetfulness; he that is forgotten
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
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
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…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…
פֶּ֫סַח (pesach) refers to the Passover, encompassing the sacrifice associated with it, the animal victim, and the festival itself. It is derived from a root meaning 'exemption' and is used specifically in the context of the Jewish Passover. The term is also linked to the Greek word 'pascha'.
פֶּ֫סַח n.m. passover
sacrifice of passover, involving communion meal, hence a species of peace-offering
the animal victim of the passover
festival of the passover
base
H6453 פֶּ֫סַח passover . sacrifice of passover, involving communion meal, hence a species of peace-offering
. the animal victim of the passover
. festival of the passover
6453 pecach peh'-sakh
from 6452; a pretermission, i.e. exemption; used only
techically of the Jewish Passover (the festival or the
victim):--passover (offering).
see HEBREW for 06452
פֶּ֫סַח (pe.sach) — Passover.
Passover,
1a) sacrifice of passover
1b) animal victim of the passover
1c) festival of the passover
Also named: pascha (πάσχα "Passover lamb" G3957)
N-ms — NounHNtmsa
pas'-o-ver (pecach, from pacach, "to pass" or "spring over" or "to spare" (Ex 12:13,23,17; compare Isa 31:5. Other conjectures connect the word with the "passing over" into a new year, with assyr pasahu, meaning "to placate," with Hebrew pacah, meaning "to dance," and even with the skipping motions of a young lamb; Aramaic [~paccha', whence Greek Pascha; whence English "paschal." In early Christian centuries folk-etymology connected pascha with Greek pascho, "to suffer" (see PASSION), and the word was taken to refer to Good Friday rather than the Passover):
1. Pecach and Matstsoth
2. Pecach mitsrayim
3. Pecach doroth
4. Matstsoth
5. The `Omer
6. Non-traditional Theories
7. The Higher Criticism
8. Historical Celebrations: Old Testament Times
9. Historical Celebrations: New Testament Times
Passover
The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord’s passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the “feast of unleavened bread” (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14;
the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: (Exodus 12:1-51; 13:3-10; 23:14-19; 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; 28:16-25; 16:1-6) Why instituted . --This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying…
Hebrew PESACH, Greek PASCHA, a passing over, a name given to the festival established and to the victim offered in commemoration of he coming forth out of Egypt, Ex 12:1-51; because the night before their departure, the destroying angel, who slew the firstborn of the Egyptians, passed over the houses of the Hebrews without entering them, they being marked with the blood of the lamb, which for this reason was called he Passover, Mr 14:12,14 1Co 5:7, or the paschal lamb.
The month of the exodus from Egypt, called Abib by Moses, and afterwards named Nisan, was ordained to be thereafter the first month of the sacred or ecclesiastical year. On the fourteenth day of this month, between the two evenings, (See EVENING,) they were to…
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)
Prep | N-proper — Preposition · noun properHR/Npt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
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.