2 Kings 11:5 — Word Study
WLCוַיְצַוֵּ֣ם לֵאמֹ֔ר זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּן הַשְּׁלִשִׁ֤ית מִכֶּם֙ בָּאֵ֣י הַשַּׁבָּ֔ת וְשֹׁ֣מְרֵ֔י מִשְׁמֶ֖רֶת בֵּ֥ית הַמֶּֽלֶךְ׃
BSAand commanded themtsâvâh▸ [gave orders, instructed] Thiszeh [the following instruction] is whatʼăsher you are to doʻâsâh▸ A thirdshᵉlîyshîy [one of three parts] who come on dutybôwʼ [enter, go in] on the Sabbathshabbâth [day of rest, seventh day] shall guardshâmar [watch, keep safe] the royalmelek [king's, sovereign's] palacebayith [house, dwelling place]
| Greek | English | Parsing |
|---|---|---|
| וַיְצַוֵּ֣ם | and he commanded them | Verb piel sequential imperfect third person masculine singular, suffix |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| זֶ֥ה | this | Particle |
| הַדָּבָ֖ר | [is] the thing | Particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| תַּעֲשׂ֑וּן | you will do ! | Verb qal imperfect second person masculine plural, suffix |
| הַשְּׁלִשִׁ֤ית | the third [part] | Particle |
| מִכֶּם֙ | of you | Preposition, suffix |
| בָּאֵ֣י | [who] come | Verb, Qal, participle (active) masculine plural common |
| הַשַּׁבָּ֔ת | the sabbath | Particle, noun common feminine singular absolute |
| וְשֹׁ֣מְרֵ֔י | and [who] keep | Conjunction, verb qal participle (active) masculine plural common |
| מִשְׁמֶ֖רֶת | [the] watch of | Noun common, feminine singular construct |
| בֵּ֥ית | [the] house of | Noun common, masculine singular construct |
| הַמֶּֽלֶךְ׃ | the king | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and commanded them, “This is what you are to do: A third of you who come on duty on the Sabbath shall guard the royal palace, |
| KJV | And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king’s house; |
| ASV | And he commanded them, saying, This is the thing that ye shall do: a third part of you, that come in on the sabbath, shall be keepers of the watch of the king’s house; |
| YLT | and commandeth them, saying, 'This [is] the thing that ye do; The third of you [are] going in on the sabbath, and keepers of the charge of the house of the king, |
| WEB | He commanded them, saying, “This is what you must do: a third of you, who come in on the Sabbath, shall be keepers of the watch of the king’s house; |
| BBE | And he gave them orders, saying, This is what you are to do: the third part of you, who come in on the Sabbath and keep the watch of the king's house, |
Where they part company is on stylistic choices, but the translations maintain a consistent rendering of the commands given.
The sentence is structured around the main command, with several subordinate clauses detailing the instructions given by Jehoiada.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 11:5
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 Instructions of Jehoiadagenerated
2 Kings 11:5 presents Jehoiada the high priest commanding the guards on their duties to protect the royal palace. This instruction is part of a critical moment in Israel's history, where the safety of the king is paramount. The context reveals a structured approach to security, emphasizing the importance of vigilance on the Sabbath, a day of rest.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 9:25 | Their relatives came from their villages at fixed times to serve with them for seven-day periods. |
| 2 | 1 Chronicles 23:3–6 | The Levites thirty years of age or older were counted, and the total number of men was 38,000. |
| 3 | 1 Chronicles 24:3–6 | With the help of Eleazar’s descendant Zadok and Ithamar’s descendant Ahimelech, David divided them according to the offices of their service. |
| 4 | Luke 1:8–9 | One day while Zechariah’s division was on duty and he was serving as priest before God, |
| 5 | 2 Kings 11:19 | He took with him the commanders of hundreds, the Carites, the guards, and all the people of the land, and they brought the king down from the house of the LORD and entered the royal palace by way of the Gate of the Guards. Then Joash took his seat on the royal throne, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — וַיְצַוֵּ֣ם, vay.tza.Vemgenerated
The verb צָוָה (tsavah) means to command or give orders. It is a Piel form, indicating an action of appointing or charging someone with a task. The parsing as a sequential imperfect shows that this command is actively being given in the narrative.
This word is significant as it highlights the authority of Jehoiada and the organized approach to guarding the king. It reflects the seriousness of the task at hand and the expectation of obedience from those receiving the command.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of וַיְצַוֵּ֣ם, rendering it as 'commanded' in all versions, including the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb וַיְצַוֵּ֣ם governs the entire verse, indicating the action of commanding. The structure includes a series of clauses detailing what is to be done, organized around the command.
The command is followed by a series of phrases that outline the specific duties assigned to the guards, emphasizing the importance of their roles in protecting the royal palace.
Septuagint Backgroundgenerated
The Septuagint translates וַיְצַוֵּ֣ם as αὐτοῖς (autois), meaning 'to them'. This choice reflects a direct instruction to the recipients, maintaining the focus on the command given by Jehoiada.
This translation aligns closely with the Hebrew, preserving the authoritative tone of the command while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
2 Kings 11:5 shows Jehoiada commanding the guards on how to protect the royal palace. He instructs them to divide into groups, with a third of them on duty during the Sabbath, emphasizing the importance of their roles in safeguarding the king.
Frequently Asked Questionsgenerated
The command emphasizes the importance of security for the king, especially during a time of potential unrest.
Dividing the guards ensures that there is always sufficient protection for the palace, particularly on the Sabbath when many would be resting.
Jehoiada's command illustrates the high priest's authority and responsibility in both spiritual and political matters.
Jehoiada demonstrates effective leadership by organizing the guards and clearly communicating their duties, which is crucial for maintaining order and safety.
Reflection Questionsgenerated
- How can I apply the principles of leadership seen in Jehoiada's command to my own life?
- What does this verse teach about the importance of duty and responsibility?
- In what ways can I ensure that I am vigilant in my own responsibilities?
- How does the concept of guarding something precious apply to my personal life?
The early church on this verse — how the Fathers read it
The early commentary on this verse discusses the instructions given by Jehoiada, highlighting the importance of order and duty in the protection of the king.
"Let a third part of you come in on the Sabbath, etc." [2 Kings 11:5] This is what the high priest Jehoiada said to the priests and Levites when he brought forth Joash the son of…Early Church Fathers on 2 Kings 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 11:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he commanded them, saying, this is the thing that ye shall do,.... These were the rulers over hundreds among the priests and Levites, and which he, as high priest, could command, and whom he
Read John Gill on 2 Kings 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house; No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA third part of you; either, 1. A third part of you, (i.e. of the whole number, including those that come in and those that go out on the sabbath,) even they that enter in on the sabbath; and so the two other third parts were to consist of those that went out on the sabbath, as some gather from ,7. Or rather, 2. A third part only of those that enter in on the sabbath, who seem to be plainly divided into three thirds here, and , as those that went forth on the sabbath are expressly distributed into two parts, . That enter in on the sabbath, i.e. that come into the temple on the sabbath day. For the understanding of this matter, you must know that the Levites were, in and from David’ s time…
Read Matthew Poole on 2 Kings 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 11:5 And he commanded them, saying, This [is] the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king’ s house;Ver. 5. And he commanded them.] For he was protector of the young king, and προβολοντηςαληθειας - as Theodoret styleth Athanasius - the Bulwark of Truth. That enter in on the Sabbath.] So that the deposing Of Athaliah and her idolatry, the setting up of Joash, and with him, of true religion, was a Sabbath day’ s work, and well it might be: Jehoiada - for the purpose - taking in the new company of Levites that came in their course, and not dismissing the old till this great work was over. Of the king’ s…
Read John Trapp on 2 Kings 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) Three companies of the guards to be stationed at the three approaches to the palace.
Read Charles John Ellicott on 2 Kings 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. That enter in on the Sabbath] It appears that Jehoiada chose the Sabbath day to proclaim the young king, because as that was a day of public concourse, the gathering together of the people who were in this secret would not be noticed; and it is likely that they all came unarmed, and were supplied by Jehoiada with the spears and shields which David had laid up in the temple, 2Kg 11:10. The priests and Levites were divided into twenty-four classes by David, and each served a week by turns in the temple, and it was on the Sabbath that they began the weekly service, all this favoured Jehoiada's design.
Read AdamClarke on 2 Kings 11 →
CambridgeThe Cambridge Bible for Schools and Colleges5. And he commanded them] The two things to be provided for were the safety of the young king’s person when it should be known to Athaliah and her party that he was alive, and the guarding of the royal palace, so that no personal troop of Athaliah’s might make an attack on the king’s party, and at the proper moment the palace might be seized and the king brought to it and set on the throne. These duties Jehoiada deputed to the five captains whom he had taken into his confidence. Three bodies of men, presumably each under a captain, are to watch the palace at different points, while two other bodies are to be in charge of the house of the Lord about the king. It is not without interest to…
Read Cambridge on 2 Kings 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleFive divisions of the guard under their five captains are distinguished here. Three of the five divisions “enter in” on the Sabbath; the other two “go forth” on the Sabbath 2 Kings 11:7.
Read Albert Barnes on 2 Kings 11 →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
and commanded them, “This is what you are to do: A third of you who come on duty on the Sabbath shall guard the royal palace,
He commanded them, saying, “This is what you must do: a third of you, who come in on the Sabbath, shall be keepers of the watch of the king’s house;
and commanded them, “This is what you are to do: A third of you who come on duty on the Sabbath shall guard the royal palace,
He ordered them, “This is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace.
Tyndale line
And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king’s house;
And he commanded them, saying, This is the thing that ye shall do: a third part of you, that come in on the sabbath, shall be keepers of the watch of the king’s house;
And he commanded them, saying, This is the thing that ye shall do: a third part of you, that come in on the sabbath, shall be keepers of the watch of the king’s house;
And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house;
And he commanded them, saying, This is it that ye must doe, The third part of you, that commeth on the Sabbath, shall warde towarde the Kings house:
Strictly literal
And he commanded them saying, This is the thing which ye shall do: a third part of you, that come in on the sabbath, shall be keepers of the watch of the king's house;
and commandeth them, saying, 'This [is] the thing that ye do; The third of you [are] going in on the sabbath, and keepers of the charge of the house of the king,
and commands them, saying, “This [is] the thing that you do; the third of you [are] going in on the Sabbath, and keepers of the charge of the house of the king,
And he commanded them, saying, This is the thing that ye shall do: A third part of you that enter in on the sabbath shall even be keeping watch in the king's house;
He commanded them, saying, “This is what you must do. A third of you who come on the Sabbath will keep watch over the king's house,
From the Latin
And he commanded them, saying: This is the thing that you must do:
Simplified
and ordered them, “This is what you are going to do: One third of you who come on duty on the Sabbath will guard the royal palace.
And he gave them orders, saying, This is what you are to do: the third part of you, who come in on the Sabbath and keep the watch of the king's house,
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 agree on the wording of 2 Kings 11:5, with a direct correspondence in their translations, confirming the integrity of the command issued by Jehoiada.
וַיְצַוֵּ֣ם לֵאמֹ֔ר זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּן הַשְּׁלִשִׁ֤ית מִכֶּם֙ בָּאֵ֣י הַשַּׁבָּ֔ת וְשֹׁ֣מְרֵ֔י מִשְׁמֶ֖רֶת בֵּ֥ית הַמֶּֽלֶךְ׃
14 of the 14 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 11:5
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3mp
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
שְׁלִישִׁי (shliyshiy) means 'third' and is used as an ordinal number. It can refer to a third part, time, or rank, and can also denote a third-story cell. The entries indicate its feminine form as שְׁלִישִׁית and note its relation to the number three.
שְׁלִישִׁי m. שְׁלִישִׁית f. adj.num.ord. 108 third
base
H7992 שְׁלִישִׁי, שְׁלִישִׁית third
7992 shliyshiy shel-ee-shee'
ordinal from 7969; third; feminine a third (part); by
extension, a third (day, year or time); specifically, a
third-story cell):--third (part, rank, time), three (years
old).
see HEBREW for 07969
שְׁלִישִׁי (she.li.shi) — third.
1) third, one third, third part, third time
1a) ordinal number
Art | N-fs — ParticleHTd/Aofsa
part: "to part" as a verb is no longer in good use (except in a few special phrases, compare Ru 1:17), but is obscure only in Pr 18:18, where the meaning is "break up their quarrel" (compare 2Sa 14:6). the Revised Version (British and American) has not changed the King James Version's usage, except (strangely) in 1Sa 30:24, where "share" is written. For the noun see PORTION.
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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,"…
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sab'-ath (shabbath, shabbathon; sabbaton, ta sabbata; the root shabhath in Hebrew means "to desist," "cease," "rest"):
I. ORIGIN OF THE SABBATH
1. The Biblical Account
2. Critical Theories
II. HISTORY OF THE SABBATH AFTER MOSES
1. In the Old Testament
2. In the Inter-Testamental Period
3. Jesus and the Sabbath
4. Paul and the Sabbath
LITERATURE
The Sabbath was the day on which man was to leave off his secular labors and keep a day holy to Yahweh.
I. Origin of the Sabbath.
1. The Biblical Account:
The sketch of creation in Ge 1:1-2:3 closes with an impressive account of the hallowing of the 7th day, because on it God rested from all the work which He had made creatively. The word "Sabbath" does not occur in the story; but it is recognized by critics of every school that the author (P) means to describe the Sabbath as primeval. In
Sabbath
(Heb. verb shabbath, meaning “to rest from labour”), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2). “The sabbath was made for man,” as a day of rest and refreshment for the body and of blessing to the soul.
It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to “remember the sabbath day, to keep it holy.” Thus it is spoken of as an institution already existing.
In the Mosaic law strict regulations were laid down regarding its observance (Ex. 35:2, 3;
(shabbath), "a day of rest," from shabath "to cease to do to," "to rest"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in (Genesis 2:3) at the close of the record of the six-days creation. There are not wanting indirect evidences of its observance, as the intervals between Noah’s sending forth the birds out of the ark, an act naturally associated with the weekly service, (Genesis 8:7-12) and in the week of a wedding celebration, (
Rest. God having created the world in six days, "rested" on the seventh, Ge 2:2,3; that is, he ceased from producing new beings in this creation; and because he had rested on it, he "blessed" or sanctified it, and appointed it in a peculiar manner for his worship.
We here have an account of the ORIGINAL INSTITUTION of the day of rest. Like the institution of marriage, it was given to man for the whole race. Those who worshipped God seem to have kept the Sabbath from the first, and there are tokens of this in the brief sketch the Bible contains of the ages before the giving of the law at Mount Sinai. Noah sent forth the raven from the ark, and the dove thrice, at intervals of seven days, Ge 8:1-22. The account of the sending of manna in the desert proves that the Sabbath was already…
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word 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
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
