2 Kings 10:14 — Word Study
WLCוַיֹּ֙אמֶר֙ תִּפְשׂ֣וּם חַיִּ֔ים וַֽיִּתְפְּשׂ֖וּם חַיִּ֑ים וַֽיִּשְׁחָט֞וּם אֶל־ בּ֣וֹר בֵּֽית־ עֵ֗קֶד אַרְבָּעִ֤ים וּשְׁנַ֙יִם֙ אִ֔ישׁ וְלֹֽא־ הִשְׁאִ֥יר אִ֖ישׁ מֵהֶֽם׃ ס
BSAThen Jehu orderedʼâmar▸ [gave the command, spoke] Take themtâphas alivechay [as prisoners, without harming them] So [his men] took themtâphas▸ alivechay [captured them, seized them] then slaughtered themshâchaṭ▸ [killed, put to death] atʼêl the wellbôwr [pit, cistern] of Beth-ekedBêyth ʻÊqed [house of binding, shearing house] forty-twoʼarbâʻîym [two and forty] menʼîysh Helôʼ sparedshâʼar■ [left, reserved] noneʼîysh [not one, no one]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| תִּפְשׂ֣וּם | seize them | Verb qal imperative second person masculine plural, suffix |
| חַיִּ֔ים | alive | Adj |
| וַֽיִּתְפְּשׂ֖וּם | and they seized them | Verb qal sequential imperfect third person masculine plural, suffix |
| חַיִּ֑ים | alive | Adj |
| וַֽיִּשְׁחָט֞וּם | and they slaughtered them | Verb qal sequential imperfect third person masculine plural, suffix |
| אֶל־ | to | Preposition |
| בּ֣וֹר | [the] pit of | Noun common, masculine singular construct |
| בֵּֽית־ | Beth | Noun proper |
| עֵ֗קֶד | Eked | Noun proper |
| אַרְבָּעִ֤ים | forty | Noun common, masculine plural absolute |
| וּשְׁנַ֙יִם֙ | and two | Conjunction, noun common both dual absolute |
| אִ֔ישׁ | man | Noun common, masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| הִשְׁאִ֥יר | he spared | Verb, Hiphil, perfect third person masculine singular |
| אִ֖ישׁ | anyone | Noun common, masculine singular absolute |
| מֵהֶֽם׃ ס | from them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Jehu ordered, “Take them alive.” So his men took them alive, then slaughtered them at the well of Beth-eked—forty-two men. He spared none of them. |
| KJV | And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them. |
| ASV | And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing-house, even two and forty men; neither left he any of them. |
| YLT | And he saith, 'Catch them alive;' and they catch them alive, and slaughter them at the pit of the shearing-house, forty and two men, and he hath not left a man of them. |
| WEB | He said, “Take them alive!” They took them alive, and killed them at the pit of the shearing house, even forty-two men. He didn’t leave any of them. |
| BBE | And he said, Take them living. So they took them living, and put them to death in the water-hole of Beth-eked; of the forty-two men he put every one to death; |
Where they part company is חַיִּ֔ים — see How Translations Differ.
The structure reveals a clear sequence of commands and actions, with the main clause setting the stage for the subsequent events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 Kings 10:14
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 — Jehu's Purgegenerated
2 Kings 10:14 describes Jehu's ruthless actions as he seeks to eliminate the remaining supporters of the house of Ahab. After encountering some relatives of Ahaziah, Jehu orders his men to capture them alive, only to slaughter them at a location known as Beth-eked. This passage highlights the violent measures taken by Jehu to secure his rule and fulfill the prophecy against Ahab's lineage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 10:6–10 | Then Jehu wrote them a second letter and said: “If you are on my side, and if you will obey me, then bring the heads of your master’s sons to me at Jezreel by this time tomorrow.” Now the sons of the king, seventy in all, were being brought up by the leading men of the city. |
| 2 | 1 Kings 20:18 | “If they have marched out in peace,” he said, “take them alive. Even if they have marched out for war, take them alive.” |
| 3 | 2 Kings 8:18 | And Jehoram walked in the ways of the kings of Israel, just as the house of Ahab had done. For he married a daughter of Ahab and did evil in the sight of the LORD. |
| 4 | 2 Kings 11:1 | When Athaliah the mother of Ahaziah saw that her son was dead, she proceeded to annihilate all the royal heirs. |
| 5 | 2 Chronicles 22:8–10 | So while Jehu was executing judgment on the house of Ahab, he found the rulers of Judah and the sons of Ahaziah’s brothers who were serving Ahaziah, and he killed them. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — חַיִּ֔ים, chai.Yimgenerated
The Hebrew word חַיִּ֔ים (*chaiyim*) means 'alive' and encompasses a range of meanings related to life. In this context, it specifically refers to the state of being alive, as Jehu commands his men to take the captives alive.
This word is used in various biblical contexts to denote life, vitality, and living beings. Its usage here emphasizes the command to capture the men without immediate harm, contrasting with the later slaughter.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has alive, and so do the ASV, KJV, and others: all maintain the sense of life in חַיִּ֔ים.
Where others part company with the BSB is over the rendering of חַיִּ֔ים — seized them (ILT) and captured them (NETB) suggest a more aggressive action than simply taking them alive.
Sentence Structuregenerated
The verse is structured around a series of commands and actions, with the main verb being וַיֹּ֙אמֶר֙, and he said, which initiates the sequence of events. The actions that follow are coordinated through a series of verbs that describe the capturing and slaughtering of the men.
The order of the Hebrew words emphasizes Jehu's command first, followed by the actions of his men, highlighting the immediacy and decisiveness of his orders.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חַיִּ֔ים is rendered as ζῶντας (*zōntas*), which also means 'living' or 'alive.' This choice aligns closely with the Hebrew meaning and emphasizes the intention behind Jehu's command to take prisoners without harm.
The translation maintains the focus on the state of being alive, which is crucial for understanding the nature of Jehu's orders.
In plain words — the whole versegenerated
2 Kings 10:14 tells us that Jehu ordered his men to capture the relatives of Ahaziah alive. They took them alive but then killed them at the well of Beth-eked, resulting in the death of forty-two men. Jehu did not spare any of them.
Frequently Asked Questionsgenerated
Jehu's command to take them alive was likely a strategic move to ensure he could eliminate all potential threats to his rule without immediate bloodshed.
The number forty-two represents the specific count of men Jehu ordered to be slaughtered, illustrating the extent of his purge against the house of Ahab.
Beth-eked, meaning 'house of binding,' is the location where the slaughter occurred, indicating a place of finality for those captured.
This event is part of Jehu's broader campaign to eradicate the worship of Baal and fulfill the prophecy against Ahab's family, marking a significant moment in his reign.
Reflection Questionsgenerated
- What can we learn about leadership from Jehu's decisive actions?
- How do the themes of life and death play a role in this narrative?
- In what ways does this passage reflect the consequences of political power struggles?
- How does Jehu's command challenge our understanding of mercy and justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 10:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, take them alive,.... Gave orders to his guards to seize them, and make them captives: and they took them alive, and slew them at the pit of the shearing house; where they washed the
Read John Gill on 2 Kings 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.
Read Robert Jamieson on 2 Kings 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey took them alive, and slew them; partly in compliance with God’ s command, , for these were of the house of Ahab by the mother’ s side, ; and partly that they might neither claim the kingdom of Israel in right of their grandmother; as they might well have done, if God had not given it to Jehu; nor revenge the deaths of their near relations. At the pit of the shearing-house, where he intended to bury them.
Read Matthew Poole on 2 Kings 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 10:14 And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, [even] two and forty men; neither left he any of them.Ver. 14. And slew them at the pit.] Because they also were of the house of Ahab, and lest they should revenge the death of Ahaziah. See on 2 Kings 10:6. Neither left he any of them.] See on 2 Kings 10:11.
Read John Trapp on 2 Kings 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Take them alive.—Perhaps they made some show of resistance. Jehu slew them because of their connection with the doomed house of Ahab. Keil thinks he dreaded their conspiring with the partisans of the fallen dynasty in Samaria. Slew them at the pit of the shearing house.—Literally, slaughtered them into the cistern of Betheked. Either they cut their throats over the cistern, or threw the corpses into it. Two and forty.—Curiously parallel with 2 Kings 2:24; and perhaps a definite for an indefinite number.
Read Charles John Ellicott on 2 Kings 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The pit of the shearing house] Probably the place where they washed the sheep previously to shearing, or the fleeces after they were shorn off.
Read AdamClarke on 2 Kings 10 →CambridgeThe Cambridge Bible for Schools and Colleges14. Take them alive] i.e. Make them prisoners. Perhaps for a moment he was uncertain what he should do with them, however being of Ahab’s lineage they must share the fate of the rest of that house. And they took them alive] The LXX. has nothing to represent these words. The ‘pit’ (R.V. margin, cistern) was the great pond or pool in which the sheep were washed before shearing.
Read Cambridge on 2 Kings 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Take them alive — So that none may escape, as might have been the case had they proceeded to slay them as they took them one by one. At the pit of the shearing house — Rather, at the pit of Beth-eked.
Read Daniel Denison Whedon on 2 Kings 10 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then Jehu ordered, “Take them alive.” So his men took them alive, then slaughtered them at the well of Beth-eked—forty-two men. He spared none of them.
He said, “Take them alive!” They took them alive, and killed them at the pit of the shearing house, even forty-two men. He didn’t leave any of them.
Then Jehu ordered, “Take them alive.” So his men took them alive, then slaughtered them at the well of Beth-eked—forty-two men. He spared none of them.
He said, “Capture them alive!” So they captured them alive and then executed all forty-two of them in the cistern at Beth Eked. He left no survivors.
Tyndale line
And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.
And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing-house, even two and forty men; neither left he any of them.
And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.
And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing-house, even two and forty men; neither left he any of them.
And he sayde, Take them aliue. And they tooke them aliue, and slew them at the well beside the house where the sheepe are shorne, euen two and fourtie men, and he left not one of them.
Strictly literal
And he said, Take them alive! And they took them alive, and slew them at the well of the meeting-place, forty-two men; and he left not one of them remaining.
And he saith, 'Catch them alive;' and they catch them alive, and slaughter them at the pit of the shearing-house, forty and two men, and he hath not left a man of them.
And he says, “Catch them alive”; and they catch them alive, and slaughter them at the pit of the shearing-house, forty-two men, and he has not left [even one] man of them.
And he said, Seize them alive. And they seized them alive, and slaughtered them at the pit of the binding-house, two and forty men; and he left not one of them remaining.
Jehu said to his own men, “Take them alive.” So they took them alive and killed them at the well of Beth Eked, all forty-two men. He did not leave any of them alive.
From the Latin
And he said: Take them alive. And they took them alive, and killed them at the pit by the cabin, two and forty men, and he left not any of them.
Simplified
“Take them alive!” Jehu ordered. So they took them alive, then killed them at the well of Beth-eked. There were forty-two men. He didn't allow any of them to live.
And he said, Take them living. So they took them living, and put them to death in the water-hole of Beth-eked; of the forty-two men he put every one to death;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with only minor differences in structure. The Septuagint retains the essence of the Hebrew text while presenting it in its own Greek form.
וַיֹּ֙אמֶר֙ תִּפְשׂ֣וּם חַיִּ֔ים וַֽיִּתְפְּשׂ֖וּם חַיִּ֑ים וַֽיִּשְׁחָט֞וּם אֶל־ בּ֣וֹר בֵּֽית־ עֵ֗קֶד אַרְבָּעִ֤ים וּשְׁנַ֙יִם֙ אִ֔ישׁ וְלֹֽא־ הִשְׁאִ֥יר אִ֖ישׁ מֵהֶֽם׃ ס
14 of the 17 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 Kings 10:14
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.
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
V-Qal-Impv-2mp | Suff — Verb qal imperative second person masculine plural · suffixHVqv2mp/Sp3mp
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAampa
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3mp
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAampa
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
שָׁחַט (shachat) is a Hebrew verb meaning to slaughter or kill, often in the context of sacrifice. It can refer to the slaughtering of animals for food or ritual purposes, as well as the killing of people in a sacrificial context. The noun form שַׁחֲטָה (shachat) is noted as a doubtful term, with a reference in Hosea 5:2.
שָׁחַט 84 vb. slaughter, beat
Qal slaughter
Niph. be slaughtered for food
base
שַׁחֲטָה n.f. doubtful word;—Ho 5:2 RV (cf. AV) the revolters are gone deep in slaughtering
ref
H7819a שָׁחַט slaughter, beat H7819b שַׁחֲטָה doubtful word
7819 shachat shaw-khat'
a primitive root; to slaughter (in sacrifice or
massacre):--kill, offer, shoot out, slay, slaughter.
שָׁחַט (sha.chat) — to slaughter.
v
1) to kill, slaughter, beat
1a) (Qal)
1a1) to slaughter
1a1a) beast for food
1a1b) sacrifice
1a1c) person in human sacrifice
1a1d) beaten, hammered (of shekels)
1b) (Niphal) to be slaughtered, be slain (of food or sacrifice)
Also means: sha.chat (שָׁחוּט "beaten" H7820)
שַׁחֲטָה (sha.cha.tah) — slaughtering.
1) (BDB) slaughtering
1a) word doubtful
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
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…
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
H1044 בֵּית־עֵ֫קֶד הָרֹעִים, בֵּית עֵקֶד, רָעָה
1044 Beyth `Eqed bayth ay'-ked
from 1004 and a derivative of 6123; house of (the) binding
(for sheep-shearing); Beth-Eked, a place in Palestine:--
shearing house.
see HEBREW for 01004
see HEBREW for 06123
בֵּית־עֵ֫קֶד (bet e.qed) — Beth-eked.
§ Beth-eged = "house of binding" i.e. "shearing house"
a place in the northern kingdom
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
H1044 בֵּית־עֵ֫קֶד הָרֹעִים, בֵּית עֵקֶד, רָעָה
1044 Beyth `Eqed bayth ay'-ked
from 1004 and a derivative of 6123; house of (the) binding
(for sheep-shearing); Beth-Eked, a place in Palestine:--
shearing house.
see HEBREW for 01004
see HEBREW for 06123
בֵּית־עֵ֫קֶד (bet e.qed) — Beth-eked.
§ Beth-eged = "house of binding" i.e. "shearing house"
a place in the northern kingdom
HNpl — Noun properHNpl
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Adj — Noun common · masculine plural absoluteHNcmpa
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
HC/Ncbda — Conjunction · noun common both dual absoluteHC/Ncbda
too.
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp