2 Kings 13:3 — Word Study
WLCוַיִּֽחַר־ אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵ֑ל וַֽיִּתְּנֵ֞ם בְּיַ֣ד׀ חֲזָאֵ֣ל מֶֽלֶךְ־ אֲרָ֗ם וּבְיַ֛ד בֶּן־ הֲדַ֥ד בֶּן־ חֲזָאֵ֖ל כָּל־ הַיָּמִֽים׃
BSASo the angerʼaph [burning fury, intense wrath] of the LORDYᵉhôvâh [Yehovah, the supreme God] burnedchârâh▸ [was kindled, ignited] against IsraelYisrâʼêl [the symbolic name of Jacob, God's chosen people] and He delivered themnâthan▸ [gave, handed over] continuallykôl [all their days, repeatedly] into the handsyâd [power, control] of HazaelChăzâʼêl [one who sees God, a king of Syria] kingmelek of AramʼĂrâm [also known as Syria] and hisChăzâʼêl sonbên [descendant, offspring] Ben-hadadBen-Hădad [son of the false god, a Syrian king]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽחַר־ | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| אַ֥ף | [the] anger of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| בְּיִשְׂרָאֵ֑ל | on Israel | Preposition, noun proper |
| וַֽיִּתְּנֵ֞ם | and he gave them | Verb qal sequential imperfect third person masculine singular, suffix |
| בְּיַ֣ד׀ | in [the] hand of | Preposition, noun common both singular construct |
| חֲזָאֵ֣ל | Hazael | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| אֲרָ֗ם | Aram | Noun proper |
| וּבְיַ֛ד | and in [the] hand of | Conjunction, preposition, noun common both singular construct |
| בֶּן־ | Ben | Noun proper masculine |
| הֲדַ֥ד | Hadad | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| חֲזָאֵ֖ל | Hazael | Noun proper masculine |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיָּמִֽים׃ | the days | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the anger of the LORD burned against Israel, and He delivered them continually into the hands of Hazael king of Aram and his son Ben-hadad. |
| KJV | ¶ And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, all their days. |
| ASV | And the anger of Jehovah was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, continually. |
| YLT | and the anger of Jehovah burneth against Israel, and He giveth them into the hand of Hazael king of Aram, and into the hand of Ben-Hadad son of Hazael, all the days. |
| WEB | Yahweh’s anger burned against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, continually. |
| BBE | So the wrath of the Lord was burning against Israel, and he gave them up into the power of Hazael, king of Aram, and into the power of Ben-hadad, the son of Hazael, again and again. |
Where they part company is יִּֽחַר — see How Translations Differ.
The main clause expresses the LORD's anger, followed by a subordinate clause detailing the consequence of that anger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרָה
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 13:3
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 Consequences of Israel's Singenerated
2 Kings 13:3 describes how the anger of the LORD burned against Israel due to their persistent sin. This led to their oppression under Hazael, king of Aram, and his son Ben-hadad. The context highlights the cycle of sin and judgment that characterized Israel's history during the monarchy, as seen in the actions of various kings and their failure to follow the LORD's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:17 | And I will set My face against you, so that you will be defeated by your enemies. Those who hate you will rule over you, and you will flee when no one pursues you. |
| 2 | Deuteronomy 4:24–27 | For the LORD your God is a consuming fire, a jealous God. |
| 3 | Deuteronomy 28:25 | The LORD will cause you to be defeated before your enemies. You will march out against them in one direction but flee from them in seven. You will be an object of horror to all the kingdoms of the earth. |
| 4 | Judges 2:14 | Then the anger of the LORD burned against Israel, and He delivered them into the hands of those who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist. |
| 5 | Judges 3:8 | Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יִּֽחַר, vai.yi.char-generated
The verb יִּֽחַר (yi.char) means 'to burn' or 'to be incensed,' particularly in the context of anger. It indicates a strong emotional response, akin to a fire that is ignited. The parsing as a sequential imperfect verb in the third person masculine singular shows that this anger is an ongoing state, not a one-time event.
This word is used frequently in the Hebrew Bible to express divine anger, particularly in response to sin. The lexicons emphasize its connection to intense feelings and the consequences that arise from such anger, particularly in the context of God's relationship with His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יִּֽחַר, it burned, which governs the entire clause. The structure includes a prepositional phrase indicating the subject of the anger, a second clause describing the action taken by the LORD, and additional noun phrases detailing the recipients of that action.
The sentence flows from the expression of anger to the consequences of that anger, with the prepositional phrases providing clarity on who is affected — Israel — and who is executing the judgment — Hazael and Ben-hadad.
Septuagint Backgroundgenerated
The Septuagint translates יִּֽחַר as ὠργίσθη (orgisthe), which means 'was angry.' This choice reflects a direct translation of the emotional state expressed in the Hebrew, emphasizing the intensity of the LORD's anger.
This choice of wording in the Septuagint aligns with the Hebrew meaning, maintaining the focus on the divine response to Israel's actions.
In plain words — the whole versegenerated
2 Kings 13:3 tells us that the LORD was very angry with Israel because of their sins. As a result, He allowed them to be controlled by Hazael, the king of Aram, and his son Ben-hadad. This reflects the consequences of turning away from God and the judgment that follows.
Frequently Asked Questionsgenerated
It means that God was intensely displeased with Israel's actions and their disobedience, leading to His judgment upon them.
Hazael was a king of Syria, and Ben-hadad was his son. They are mentioned as instruments of God's judgment against Israel.
The LORD delivered Israel into the hands of their enemies as a consequence of their persistent sin and rebellion against Him.
We learn that God's anger is a response to sin and disobedience, and it can lead to serious consequences for those who turn away from Him.
Reflection Questionsgenerated
- How does understanding God's anger help us in our own lives when we face consequences for our actions?
- What are some ways we can avoid provoking God's anger through our choices?
- In what situations do we see God's judgment reflected in our world today?
- How can we seek God's mercy and favor when we recognize our own failures?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 13:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the anger of the Lord was kindled against Israel,.... They doing as their kings did: and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael,
Read John Gill on 2 Kings 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-ha'dad the son of Hazael, all their days.
Read Robert Jamieson on 2 Kings 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr rather, all his days, as it is explained, .
Read Matthew Poole on 2 Kings 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 13:3 And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all [their] days.Ver. 3. And the anger of the Lord.] God is said to be angry at evildoers, because, as angry men use to do, he threateneth and smiteth them.
Read John Trapp on 2 Kings 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIII.(1-3) THE REIGN OF .(1) In the three and twentieth year of Joash.—Josephus makes it the twenty-first year of Joash, but wrongly. According to 2 Kings 12:1, Joash succeeded in the seventh year of Jehu, and Jehu reigned twentyeight years (2 Kings 10:36). Seventeen years.—This agrees with 2 Kings 14:1. (2) And he did.—See Notes on 2 Kings 3:3. (3) He delivered them into the hand of Hazael.—Comp. 2 Kings 10:32, seq. The meaning is that Jehovah allowed Israel to be defeated in successive encounters with the Syrian forces, and to Suffer loss of territory, but not total subjugation. According to the Assyrian data, Shalmaneser warred with Hazael in 842 B.C. , and again in 839 B.C. (See Notes…
Read Charles John Ellicott on 2 Kings 13 →CambridgeThe Cambridge Bible for Schools and Colleges3. all their days] R.V. continually. The sense cannot be what is represented by A.V. For in the days of Benhadad (2 Kings 13:25) the son of Jehoahaz made conquests from Benhadad. Hence ‘all the days’ must mean the days of Jehoahaz, which accords with the statement of verse 22 below. So ‘continually’ must refer to the whole of this reign.
Read Cambridge on 2 Kings 13 →Albert Barnes1798–1870Barnes' Notes on the BibleAll their days - literally, “all the days.” Not “all the days” of the two Syrian kings, for Ben-hadad lost to Joash all the cities which he had gained from Jehoahaz 2 Kings 13:25; but either “all the
Read Albert Barnes on 2 Kings 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. All their days — Rather, all his days; literally, all the days; that is, all the days of Jehoahaz. Compare 2 Kings 13:22.
Read Daniel Denison Whedon on 2 Kings 13 →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
So the anger of the LORD burned against Israel, and He delivered them continually into the hands of Hazael king of Aram and his son Ben-hadad.
Yahweh’s anger burned against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, continually.
So the anger of the LORD burned against Israel, and He delivered them continually into the hands of Hazael king of Aram and his son Ben-hadad.
The Lord was furious with Israel and handed them over to King Hazael of Syria and to Hazael’s son Ben Hadad for many years.
Tyndale line
¶ And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, all their days.
And the anger of Jehovah was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, continually.
And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, continually.
And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, all their days.
And the Lord was angry with Israel, and deliuered them into the hand of Hazael King of Aram, and into the hand of Ben-hadad the sonne of Hazael, all his dayes.
Strictly literal
And the anger of Jehovah was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-Hadad the son of Hazael, all those days.
and the anger of Jehovah burneth against Israel, and He giveth them into the hand of Hazael king of Aram, and into the hand of Ben-Hadad son of Hazael, all the days.
and the anger of YHWH burns against Israel, and He gives them into the hand of Hazael king of Aram, and into the hand of Ben-Hadad son of Hazael, all the days.
And the anger of the Lord was kindled against Israel; and he gave them up into the hand of Chazael the king of Syria, and into the hand of Ben-hadad the son of Chazael, all the time.
The anger of Yahweh burned against Israel, and he gave them continually into the hand of Hazael king of Aram and into the hand of Ben Hadad son of Hazael.
From the Latin
And the wrath of the Lord was kindled against Israel, and he delivered them into the hand of Hazael the king of Syria, and into the hand of Benadad the son of Hazael all days.
Simplified
So the Lord was angry with Israel, and he repeatedly allowed them to be defeated by Hazael, king of Aram, and his son Ben-hadad.
So the wrath of the Lord was burning against Israel, and he gave them up into the power of Hazael, king of Aram, and into the power of Ben-hadad, the son of Hazael, again and again.
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 14 of the 16 words matching. The Septuagint's translation reflects the same themes of divine anger and judgment as found in the Hebrew text.
וַיִּֽחַר־ אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵ֑ל וַֽיִּתְּנֵ֞ם בְּיַ֣ד׀ חֲזָאֵ֣ל מֶֽלֶךְ־ אֲרָ֗ם וּבְיַ֛ד בֶּן־ הֲדַ֥ד בֶּן־ חֲזָאֵ֖ל כָּל־ הַיָּמִֽים׃
14 of the 16 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 13:3
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.
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — 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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
חֲזָאֵל (Chaza'el) refers to a king of Syria, noted for his role during the Divided Monarchy. The name means 'God has seen' and he is first mentioned in 1 Kings 19:15. He was sent by Ben-hadad to the prophet Elisha and later killed Ben-hadad to take the throne, engaging in conflicts with Judah and Israel.
חֲזָהאֵל n.pr.m. (Ēl sees) king of Aram
base
H2371 חֲזָהאֵל, חֲזָאֵל
2371 Chaza'el khaz-aw-ale'
or Chazahoel {khaz-aw-ale'}; from 2372 and 410; God has seen;
Chazael, a king of Syria:--Hazael.
see HEBREW for 02372
see HEBREW for 0410
חֲזָהאֵל (cha.za.el) — Hazael.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.19.15;
father of: Ben-hadad (H1130I)
§ Hazael = "one who sees God"
a king of Syria; sent by his master, Ben-hadad, to the prophet Elisha, to seek a remedy for Ben-hadad's leprosy; apparently later killed Ben-hadad, assumed the throne, and soon became engaged in a war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead
N-proper — Noun proper masculineHNpm
ha-za'-el, ha'-za-el, haz'-a-el (chaza'-el and chazah'-el; Hazael; Assyrian haza'ilu):
1. In Biblical History:
Comes first into Biblical history as a high officer in the service of Ben-hadad II, king of Syria (2Ki 8:7 ff; compare 1Ki 19:15 ff). He had been sent by his sick sovereign to inquire of the prophet Elisha, who was then in Damascus, whether he should recover of his sickness or not. He took with him a present "even of every good thing of Damascus, forty camels' burden," and stood before the man of God with his master's question of life or death. To it Elisha made the oracular response, "Go, say unto him, Thou shalt surely recover; howbeit Yahweh hath showed me that he shall surely die." Elisha looked steadfastly at Hazael and wept, explaining to the incredulous officer that…
Hazael
Whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15), after he had put the king to death (2 Kings 8:15). His interview with Elisha is mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged “all the land of Gilead,” etc. (2 Kings 10:33), which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him “all…
(whom God sees), a king of Damascus who reigned from about B.C. 886 to B.C. 840. He appears to have been previously a person in a high position at the court of Ben-hadad, and was sent by his master to Elisha to inquire if he would recover from the malady under which he was suffering. Elisha’s answer led to the murder of Ben-hadad by his ambitious servant, who forthwith mounted the throne. (2 Kings 8:7-15) He was soon engaged in war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead. Ibid. (2 Kings 8:28) Towards the close of the reign of Jehu, Hazael led the Syrians against the Israelites (about B.C. 860), whom he "smote in all their coasts," (2 Kings 10:32) thus accomplishing the prophecy of…
An officer of Benhadad king of Syria, whose future accession to the throne was revealed to the prophet Elijah, then at Damascus, as to his recovery from sickness, and on the next day smothered the king with a wet cloth, 2Ki 8:7-15, B. C. 885. His discomposure under the eye of the prophet was an indication that he had already meditated this crime. Having usurped the throne, he reigned forty years; and by his successful and cruel wars against Judah and Israel justified the forebodings of Elisha, 2Ki 8:28 10:32 12:17 13:3,7 2Ch 22:5.
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)
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…
אֲרָם (Aram) refers to both a person and a region. It denotes the fifth son of Shem, a grandson of Nahor, and a descendant of Asher. The term also encompasses the Aramean people and their territory, primarily in Mesopotamia and northern Syria. The word is often associated with the meaning 'exalted' and appears in various contexts, including references to the land of Mesopotamia.
אֲרָם n.pr.m. Aram
5th son of Shem
grandson of Nahor
a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.)
people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
often indeterminate
base
H758 אֲרָם Aram . 5th son of Shem
. grandson of Nahor
. a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.) . people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
. less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
. often indeterminate
758 'Aram arawm'
from the same as 759; the highland; Aram or Syria, and its
inhabitants; also the name of the son of Shem, a grandson of
Nahor, and of an Israelite:--Aram, Mesopotamia, Syria,
Syrians.
see HEBREW for 0759
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Elam (H5867C), Arpachshad (H0775) and Lud (H3865);
father of: Uz (H5780), Hul (H2343), Gether (H1666) and Mash (H4851)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Kemuel (H7055)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Syria.
§ Aram or Arameans = "exalted"
Aram or Syrian nation
אֲרָם (a.ram) — Aram.
N-proper — Noun properHNpl
Aram
The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word “Syrian” is properly “Aramean” (R.V., marg.).…
(high). The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim , i.e. the "highland of or between the two rivers." (Genesis 24:10) Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually…
1. The name of three men in the Bible: a son of Shem, Ge 10:22, a grandson of Nahor, Ge 22:21, and an ancestor of our Lord, Ru 4:19 1Ch 2:10 Mt 1:3 Lu 3:33 2. Nearly synonymous with Syria; the Hebrew name of the whole region northeast of Palestine, extending from the Tigris on the east nearly to the Mediterranean on the west, and to the Taurus range on the north. It was named after Aram the son of Shem. Thus defined, it includes also Mesopotamia, which the Hebrews named Aram-naharaim, Aram of the two rivers, Ge…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HC/R/Ncbsc — Conjunction · preposition · noun common both singular constructHC/R/Ncbsc
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…
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
N-proper — Noun proper masculineHNpm
Ben (prefix) (singular ben, "son of"; plural bene, "sons of" = Aramaic bar): This word is used in the singular or plural to express relationship of almost any kind:
(1) to a person; as such it is found as part of many compound names like Benjamin, Benhur, etc. (compare Bar);
(2) to a clan; in this connection it is found in the plural only: "children of Israel," "children of Ammon," etc.;
(3) to a town; perhaps as place of birth ("son of Jabesh"; 2Ki 15:10 ff);
(4) to occupation, state of life, age, character, quality even of things;
(5) peculiarly employed in the sense of "scholar disciple" ("son of prophet"), or in phrases like "son of death," etc.;
(6) in poetry, "sons of flame" for "sparks" (Job 5:7 margin), etc. The frequent metaphorical use of the word indicates that it was rarely…
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
HNpm — Noun proper masculineHNpm
ha'-dad:
(1) (chadhadh, "sharpness"): One of the twelve sons of Ishmael (Ge 25:15, where the King James Version, following a mistake in Hebrew text, has "Hadar"; but "Hadad" is found in parallel passage 1Ch 1:30; the Revised Version (British and American) reads "Hadad" in both places).
(2) (hadhadh): A king of Edom, son of Bedad (Ge 36:35,36 parallel 1Ch 1:46,47), "who smote Midian in the field of Moab," and whose "city was Avith."
Hadad
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).
(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).
(3.) One of “the king’s seed in Edom.” He fled into Egypt, where he married the sister of Pharaoh’s wife (1 Kings 11:14-22). He became one of Solomon’s adversaries.
Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (
(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. (Genesis 25:15; 36:39) compared with 1Chr 1:30,50 Son of Ishmael. (Genesis 25:15; 1 Chronicles 1:30) A king of Edom who gained an important victory over the Midianites on the field of Moab. (Genesis 36:35; 1 Chronicles 1:46) Also a king of Edom, with Pau for his capital. (
1. An Idumean prince, who defeated the Midianites in the plains of Moab, Ge 36:35 1Ch 1:16.
2. A second prince of Edom, mentioned in 1Ch 1:51.
3. Another Edomite of the royal family, who fled to Egypt while young, upon David’s conquest of Edom, 2Sa 8:14; was well received, and married the queen’s sister. After the death of David and Joab, he returned to Edom and made an ineffectual effort to throw off the yoke of Solomon, 1Ki 11:14-22 2Ch 8:17.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֲזָאֵל (Chaza'el) refers to a king of Syria, noted for his role during the Divided Monarchy. The name means 'God has seen' and he is first mentioned in 1 Kings 19:15. He was sent by Ben-hadad to the prophet Elisha and later killed Ben-hadad to take the throne, engaging in conflicts with Judah and Israel.
חֲזָהאֵל n.pr.m. (Ēl sees) king of Aram
base
H2371 חֲזָהאֵל, חֲזָאֵל
2371 Chaza'el khaz-aw-ale'
or Chazahoel {khaz-aw-ale'}; from 2372 and 410; God has seen;
Chazael, a king of Syria:--Hazael.
see HEBREW for 02372
see HEBREW for 0410
חֲזָהאֵל (cha.za.el) — Hazael.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.19.15;
father of: Ben-hadad (H1130I)
§ Hazael = "one who sees God"
a king of Syria; sent by his master, Ben-hadad, to the prophet Elisha, to seek a remedy for Ben-hadad's leprosy; apparently later killed Ben-hadad, assumed the throne, and soon became engaged in a war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead
N-proper — Noun proper masculineHNpm
ha-za'-el, ha'-za-el, haz'-a-el (chaza'-el and chazah'-el; Hazael; Assyrian haza'ilu):
1. In Biblical History:
Comes first into Biblical history as a high officer in the service of Ben-hadad II, king of Syria (2Ki 8:7 ff; compare 1Ki 19:15 ff). He had been sent by his sick sovereign to inquire of the prophet Elisha, who was then in Damascus, whether he should recover of his sickness or not. He took with him a present "even of every good thing of Damascus, forty camels' burden," and stood before the man of God with his master's question of life or death. To it Elisha made the oracular response, "Go, say unto him, Thou shalt surely recover; howbeit Yahweh hath showed me that he shall surely die." Elisha looked steadfastly at Hazael and wept, explaining to the incredulous officer that…
Hazael
Whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15), after he had put the king to death (2 Kings 8:15). His interview with Elisha is mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged “all the land of Gilead,” etc. (2 Kings 10:33), which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him “all…
(whom God sees), a king of Damascus who reigned from about B.C. 886 to B.C. 840. He appears to have been previously a person in a high position at the court of Ben-hadad, and was sent by his master to Elisha to inquire if he would recover from the malady under which he was suffering. Elisha’s answer led to the murder of Ben-hadad by his ambitious servant, who forthwith mounted the throne. (2 Kings 8:7-15) He was soon engaged in war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead. Ibid. (2 Kings 8:28) Towards the close of the reign of Jehu, Hazael led the Syrians against the Israelites (about B.C. 860), whom he "smote in all their coasts," (2 Kings 10:32) thus accomplishing the prophecy of…
An officer of Benhadad king of Syria, whose future accession to the throne was revealed to the prophet Elijah, then at Damascus, as to his recovery from sickness, and on the next day smothered the king with a wet cloth, 2Ki 8:7-15, B. C. 885. His discomposure under the eye of the prophet was an indication that he had already meditated this crime. Having usurped the throne, he reigned forty years; and by his successful and cruel wars against Judah and Israel justified the forebodings of Elisha, 2Ki 8:28 10:32 12:17 13:3,7 2Ch 22:5.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa