2 Kings 16:11 — Word Study
WLCוַיִּ֛בֶן אוּרִיָּ֥ה הַכֹּהֵ֖ן אֶת־ הַמִּזְבֵּ֑חַ כְּכֹ֣ל אֲשֶׁר־ שָׁלַח֩ הַמֶּ֨לֶךְ אָחָ֜ז מִדַּמֶּ֗שֶׂק כֵּ֤ן עָשָׂה֙ אוּרִיָּ֣ה הַכֹּהֵ֔ן עַד־ בּ֥וֹא הַמֶּֽלֶךְ־ אָחָ֖ז מִדַּמָּֽשֶׂק׃
BSAAnd UriahʼÛwrîyâh [the prophet, God's messenger] the priestkôhên [one who serves God and leads others in worship] builtbânâh▸ [constructed, established] the altarmizbêach [a place of sacrifice, where offerings are made to God] according to allkôl [everything, the entirety] the instructionsʼăsher [commands, teachings] Kingmelek AhazʼÂchâz [the ruler of Judah, son of Jotham] had sentshâlach■ [dispatched, commissioned] from DamascusDammeseq [the capital city of Syria, a major trading center] [and]kên he completed itʻâsâh■ [finished, made ready] beforeʻad Kingmelek AhazʼÂchâz [the king of Judah] returnedbôwʼ [come back, arrived]
| Greek | English | Parsing |
|---|---|---|
| וַיִּ֛בֶן | and he built | Verb, Qal, sequential imperfect third person masculine singular |
| אוּרִיָּ֥ה | Uriah | Noun proper masculine |
| הַכֹּהֵ֖ן | the priest | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| הַמִּזְבֵּ֑חַ | the altar | Particle, noun common masculine singular absolute |
| כְּכֹ֣ל | according to all | Preposition, noun common masculine singular absolute |
| אֲשֶׁר־ | that | Particle |
| שָׁלַח֩ | he had sent | Verb, Qal, perfect third person masculine singular |
| הַמֶּ֨לֶךְ | the king | Particle, noun common masculine singular absolute |
| אָחָ֜ז | Ahaz | Noun proper masculine |
| מִדַּמֶּ֗שֶׂק | from Damascus | Preposition, noun proper |
| כֵּ֤ן | so | Adverb |
| עָשָׂה֙ | he did | Verb, Qal, perfect third person masculine singular |
| אוּרִיָּ֣ה | Uriah | Noun proper masculine |
| הַכֹּהֵ֔ן | the priest | Particle, noun common masculine singular absolute |
| עַד־ | until | Preposition |
| בּ֥וֹא | came | Verb, Qal, infinitive construct common |
| הַמֶּֽלֶךְ־ | the king | Particle, noun common masculine singular absolute |
| אָחָ֖ז | Ahaz | Noun proper masculine |
| מִדַּמָּֽשֶׂק׃ | from Damascus | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Uriah the priest built the altar according to all the instructions King Ahaz had sent from Damascus, and he completed it by the time King Ahaz had returned. |
| KJV | And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. |
| ASV | And Urijah the priest built an altar: according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus. |
| YLT | and Urijah the priest buildeth the altar according to all that king Ahaz hath sent from Damascus; so did Urijah the priest till the coming in of king Ahaz from Damascus. |
| WEB | Urijah the priest built an altar. According to all that King Ahaz had sent from Damascus, so Urijah the priest made it for the coming of King Ahaz from Damascus. |
| BBE | And from the copy King Ahaz sent from Damascus, Urijah made an altar and had it ready by the time King Ahaz came back from Damascus. |
Where they part company is in the rendering of בָּנָה — see How Translations Differ.
The sentence has a main clause with two subordinate phrases, illustrating the action of building and the conditions surrounding it.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 16:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Construction of the Altargenerated
2 Kings 16:11 describes how Uriah the priest built the altar according to the detailed instructions sent by King Ahaz from Damascus. This act reflects the king's influence on worship practices in Judah, as he sought to align them with those of the surrounding nations. The context reveals a significant moment in the history of Israel's worship, as it shows the impact of foreign practices on the temple worship in Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:11–13 | So the elders and nobles who lived in Naboth’s city did as Jezebel had instructed in the letters she had written to them. |
| 2 | 2 Chronicles 26:17–18 | Then Azariah the priest, along with eighty brave priests of the LORD, went in after him. |
| 3 | Jeremiah 23:11 | “For both prophet and priest are ungodly; even in My house I have found their wickedness,” declares the LORD. |
| 4 | Ezekiel 22:26 | Her priests do violence to My law and profane My holy things. They make no distinction between the holy and the common, and they fail to distinguish between the clean and the unclean. They disregard My Sabbaths, so that I am profaned among them. |
| 5 | Daniel 3:7 | Therefore, as soon as all the people heard the sound of the horn, flute, zither, lyre, harp, and all kinds of music, the people of every nation and language would fall down and worship the golden statue that King Nebuchadnezzar had set up. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בָּנָה, vai.Yi.vengenerated
The verb בָּנָה (banah) means 'to build' and is used in various contexts, including physical construction and metaphorical establishment. It highlights the act of creating something lasting, whether a structure or a community.
In this verse, it emphasizes Uriah's role in constructing the altar, which is a significant act of worship and obedience to the king's commands. The parsing as a sequential imperfect indicates that this action was ongoing at the time described.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, where it uses built and completed to convey the actions of Uriah.
Sentence Structuregenerated
The main verb יִּ֛בֶן (he built) governs the sentence, with several phrases attached: a noun phrase for the subject, another noun phrase for the object, and prepositional phrases providing additional context.
The structure emphasizes Uriah's actions and the relationship between the king's commands and the priest's obedience, illustrating how the altar was built according to specific instructions.
Septuagint Backgroundgenerated
The Septuagint translates בָּנָה with ᾠκοδόμησεν (oikodomēsen), which means 'he built.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the focus on the act of construction.
The use of this Greek term shows a consistent understanding of the Hebrew concept of building, emphasizing the physical act of creating the altar.
In plain words — the whole versegenerated
2 Kings 16:11 tells us that Uriah the priest built the altar according to the instructions sent by King Ahaz from Damascus. This act shows Uriah's obedience to the king's commands and reflects the influence of foreign practices on worship in Judah.
Frequently Asked Questionsgenerated
The altar represented a shift in worship practices in Judah, aligning them with those of surrounding nations, as directed by King Ahaz.
Uriah was the priest responsible for constructing the altar, acting under the authority of King Ahaz.
It indicates that the worship practices in Judah were being influenced by foreign customs, as King Ahaz sought to adopt the altar design from Damascus.
This verse illustrates King Ahaz's decisions that led to significant changes in worship practices and reflects his reliance on foreign influences during his reign.
Reflection Questionsgenerated
- What does this verse teach about the relationship between authority and worship?
- How can we see the influence of culture on our own practices today?
- In what ways can we ensure that our worship remains aligned with God's commands?
- What role does obedience play in our spiritual practices, as demonstrated by Uriah?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Kings 16:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Urijah the priest built an altar according to all that King Ahaz had sent from Damascus,.... Exactly according to the size, form, figure, and carved work of it, though expressly contrary to the
Read John Gill on 2 Kings 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo he complied with the king’ s command against his own conscience, and against the express command of that great God, to which the king and he both were subject. He made haste, and delayed not to do it, to please the king, and advance himself.
Read Matthew Poole on 2 Kings 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 16:11 And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made [it] against king Ahaz came from Damascus.Ver. 11. And Urijah the priest built an altar.] So in the year of grace 610, Pope Boniface IV, after that he had by the Emperor’ s appointment placed in the Pantheon at Rome the Virgin Mary, instead of Cybele the mother of the gods, he further ordained the feast of All Saints.
Read John Trapp on 2 Kings 16 →CambridgeThe Cambridge Bible for Schools and Colleges11. so Urijah … Damascus] These words are omitted by the LXX. though not in all MSS. Perhaps because the preceding clause ends with the same word as this, the eye of a scribe may have been misled. The part played by Urijah in this business is not mentioned by the Chronicler. The R.V. renders this clause So did Urijah the priest make it. This is done to shew that the word ‘so’ refers to the previous phrase ‘according to all that king Ahaz had sent’.
Read Cambridge on 2 Kings 16 →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 Uriah the priest built the altar according to all the instructions King Ahaz had sent from Damascus, and he completed it by the time King Ahaz had returned.
Urijah the priest built an altar. According to all that King Ahaz had sent from Damascus, so Urijah the priest made it for the coming of King Ahaz from Damascus.
And Uriah the priest built the altar according to all the instructions King Ahaz had sent from Damascus, and he completed it before King Ahaz returned.
Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. Uriah the priest finished it before King Ahaz arrived back from Damascus.
Tyndale line
And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus.
And Urijah the priest built an altar: according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus.
And Urijah the priest built an altar: according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against king Ahaz came from Damascus.
And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus.
And Vriiah the Priest made an altar in al poyntes like to that which King Ahaz had sent from Damascus, so did Vriiah the Priest against King Ahaz came from Damascus.
Strictly literal
And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus; thus Urijah the priest made [it], against king Ahaz came from Damascus.
and Urijah the priest buildeth the altar according to all that king Ahaz hath sent from Damascus; so did Urijah the priest till the coming in of king Ahaz from Damascus.
and Urijah the priest builds the altar according to all that King Ahaz has sent from Damascus; so Urijah the priest did until the coming in of King Ahaz from Damascus.
And Uriyah the priest built the altar; in accordance with all that king Achaz had sent from Damascus, so did Uriyah the priest make it against the arrival of king Achaz from Damascus.
So Uriah the priest built an altar to be just like the plans that King Ahaz had sent from Damascus. He finished it before King Ahaz arrived back from Damascus.
From the Latin
And Urias the priest built an altar according to all that king Achaz had commanded from Damascus, so did Urias the priest, until king Achaz came from Damascus.
Simplified
So Uriah the priest built an altar following all the instructions King Ahaz had sent from Damascus, completing it before King Ahaz returned.
And from the copy King Ahaz sent from Damascus, Urijah made an altar and had it ready by the time King Ahaz came back from Damascus.
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 the wording of this verse, with only minor differences in structure. The Septuagint captures the essence of the Hebrew text without significant variation in meaning.
וַיִּ֛בֶן אוּרִיָּ֥ה הַכֹּהֵ֖ן אֶת־ הַמִּזְבֵּ֑חַ כְּכֹ֣ל אֲשֶׁר־ שָׁלַח֩ הַמֶּ֨לֶךְ אָחָ֜ז מִדַּמֶּ֗שֶׂק כֵּ֤ן עָשָׂה֙ אוּרִיָּ֣ה הַכֹּהֵ֔ן עַד־ בּ֥וֹא הַמֶּֽלֶךְ־ אָחָ֖ז מִדַּמָּֽשֶׂק׃
19 of the 20 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 16:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אוּרִיָּה (Uwriyah) means "flame of Jah" or "my light is Yah." It refers to several individuals, including a Hittite husband of Bathsheba and a prophet slain by Jehoiakim. The name appears in various contexts throughout the Old Testament, with specific mentions in 2 Samuel, Jeremiah, and Nehemiah.
אוּרִיָּה n.pr.m. (flame of Yah or my light is Yah v. יָהּ).
Hittite husband of Bathsheba
priest in reign of Ahaz
priest in time of Nehemiah
base
אוּרִיָּ֫הוּ n.pr.m. (flame of Yahweh or my light is Yahweh v. יהוה) a prophet slain by Jehoiakim Je 26:20.
done
H223a אוּרִיָּה H223b אוּרִיָּ֫הוּ
223 'Uwriyah oo-ree-yaw'
or (prolonged) Uwriyahuw {oo-ree-yaw'-hoo}; from 217 and
3050; flame of Jah; Urijah, the name of one Hittite and five
Israelites:--Uriah, Urijah.
see HEBREW for 0217
see HEBREW for 03050
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of United Monarchy, first mentioned at 2Sa.11.3; married to Bathsheba (H1339)
Also named: Ourias (Οὐρίας "Uriah" G3774)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
1) Hittite husband of Bathsheba
2) a priest who built king Ahaz' heathen altar
3) a priest who rebuilt Jerusalem's wall
אוּרִיָּ֫הוּ (u.riy.ya.hu) — Uriah.
A prophet living at the time of Divided Monarchy, first mentioned at Jer.26.20;
son of: Shemaiah (H8098X)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.16.10
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
N-proper — Noun proper masculineHNpm
Uriah
The Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah’s death married. He was one of the band of David’s “mighty men.” The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA; DAVID.)
(light of Jehovah). One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. (1 Chronicles 11:41; 2 Samuel 23:39) Like others of David’s officers he was a foreigner--a Hittite. His name, however and his manner of speech (2 Samuel 11:11) indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam--possibly the same as the son of Ahithophel, and one of his brother officers, (2 Samuel 23:34) and hence, perhaps, Uriah’s first acquaintance with Bath-sheba. It may be inferred from Nathan’s parable, (2 Samuel 12:3)…
A Hittie in David’s army, renowned for his valor. To save Bathsheba Uriah’s wife from death for adultery, and secure her for himself, David caused Uriah to be exposed to death, 2Sa 11:1-27; 12:9; 23:29; 1Ki 15:5.
or Urijah, the Lord is my light or fire
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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).
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
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word אָחָז (Achaz) means 'he has grasped' and refers to two notable figures: a king of Judah, son of Jotham and father of Hezekiah, and a Benjamite, son of Micah. The entries consistently identify Achaz as a significant historical figure during the Divided Monarchy, first mentioned in 2 Kings 15:38.
אָחָז n.pr.m. (he has grasped)
king of Judah, son of Jotham, father of Hezekiah
son of Micah, & great-grandson of Jonathan
base
H271 אָחָז (he has grasped)
271 'Achaz aw-khawz'
from 270; possessor; Achaz, the name of a Jewish king and of
an Israelite:--Ahaz.
see HEBREW for 0270
אָחָז (a.chaz) — Ahaz.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.15.38;
son of: Jotham (H3147H); married to Abi (H0021);
father of: Hezekiah (H2396) and Maaseiah (H4641J)
Also named: Achaz (Ἀχάζ "Ahaz" G0881)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
אָחָז (a.chaz) — Ahaz.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.35;
son of: Micah (H4318H);
brother of: Pithon (H6377), Melech (H4429) and Tarea (H8390);
father of: Jehoaddah (H3085)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
N-proper — Noun proper masculineHNpm
a'-haz ('achaz, "he has grasped," 2Ki 16; 2Ch 28; Isa 7:10 ff; Achaz).
1. Name:
The name is the same as Jehoahaz; hence appears on Tiglath-pileser's Assyrian inscription of 732 BC as Ia-u-ha-zi. The sacred historians may have dropped the first part of the name in consequence of the character of the king.
2. The Accession:
Ahaz was the son of Jotham, king of Judah. He succeeded to the throne at the age of 20 years (according to another reading 25). The chronology of his reign is difficult, as his son Hezekiah is stated to have been 25 years of age when he began to reign 16 years after (2Ki 18:2). If the accession of Ahaz be placed as early as 743 BC, his grandfather Uzziah, long unable to perform the functions of his office on account of his leprosy (
Ahaz
Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).
(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five…
(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God’s favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater…
Son of Jotham, and twelfth king of Judah. He ascended the throne at twenty years of age, and reigned sixteen years, 2Ki 16:1,2,20. B. C. 738. He was distinguished for his idolatry and contempt of the true God; and against him many of the prophecies of Isaiah are directed, Isa 7.1-25. He made his own children pass through the fire to idols; he introduced the Syrian gods into Jerusalem, altered the temple after the Syrian model, and even closed it altogether. Having thus forfeited the aid of Jehovah, he met various repulses in battle with Pekah and Rezin; the Edomites revolted, and the Philistines harassed his borders. He turned yet more away from God in his distress, and sought aid from Pul, king of Assyria. This fatal step made him tributary to Pul, and to Tig-lath-pileser his successor. Ahaz was reduced to great extremities, in…
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
Prep | N-proper — Preposition · noun properHR/Npl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
אוּרִיָּה (Uwriyah) means "flame of Jah" or "my light is Yah." It refers to several individuals, including a Hittite husband of Bathsheba and a prophet slain by Jehoiakim. The name appears in various contexts throughout the Old Testament, with specific mentions in 2 Samuel, Jeremiah, and Nehemiah.
אוּרִיָּה n.pr.m. (flame of Yah or my light is Yah v. יָהּ).
Hittite husband of Bathsheba
priest in reign of Ahaz
priest in time of Nehemiah
base
אוּרִיָּ֫הוּ n.pr.m. (flame of Yahweh or my light is Yahweh v. יהוה) a prophet slain by Jehoiakim Je 26:20.
done
H223a אוּרִיָּה H223b אוּרִיָּ֫הוּ
223 'Uwriyah oo-ree-yaw'
or (prolonged) Uwriyahuw {oo-ree-yaw'-hoo}; from 217 and
3050; flame of Jah; Urijah, the name of one Hittite and five
Israelites:--Uriah, Urijah.
see HEBREW for 0217
see HEBREW for 03050
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of United Monarchy, first mentioned at 2Sa.11.3; married to Bathsheba (H1339)
Also named: Ourias (Οὐρίας "Uriah" G3774)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
1) Hittite husband of Bathsheba
2) a priest who built king Ahaz' heathen altar
3) a priest who rebuilt Jerusalem's wall
אוּרִיָּ֫הוּ (u.riy.ya.hu) — Uriah.
A prophet living at the time of Divided Monarchy, first mentioned at Jer.26.20;
son of: Shemaiah (H8098X)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.16.10
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
HNpm — Noun proper masculineHNpm
Uriah
The Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah’s death married. He was one of the band of David’s “mighty men.” The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA; DAVID.)
(light of Jehovah). One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. (1 Chronicles 11:41; 2 Samuel 23:39) Like others of David’s officers he was a foreigner--a Hittite. His name, however and his manner of speech (2 Samuel 11:11) indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam--possibly the same as the son of Ahithophel, and one of his brother officers, (2 Samuel 23:34) and hence, perhaps, Uriah’s first acquaintance with Bath-sheba. It may be inferred from Nathan’s parable, (2 Samuel 12:3)…
A Hittie in David’s army, renowned for his valor. To save Bathsheba Uriah’s wife from death for adultery, and secure her for himself, David caused Uriah to be exposed to death, 2Sa 11:1-27; 12:9; 23:29; 1Ki 15:5.
or Urijah, the Lord is my light or fire
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word אָחָז (Achaz) means 'he has grasped' and refers to two notable figures: a king of Judah, son of Jotham and father of Hezekiah, and a Benjamite, son of Micah. The entries consistently identify Achaz as a significant historical figure during the Divided Monarchy, first mentioned in 2 Kings 15:38.
אָחָז n.pr.m. (he has grasped)
king of Judah, son of Jotham, father of Hezekiah
son of Micah, & great-grandson of Jonathan
base
H271 אָחָז (he has grasped)
271 'Achaz aw-khawz'
from 270; possessor; Achaz, the name of a Jewish king and of
an Israelite:--Ahaz.
see HEBREW for 0270
אָחָז (a.chaz) — Ahaz.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.15.38;
son of: Jotham (H3147H); married to Abi (H0021);
father of: Hezekiah (H2396) and Maaseiah (H4641J)
Also named: Achaz (Ἀχάζ "Ahaz" G0881)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
אָחָז (a.chaz) — Ahaz.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.35;
son of: Micah (H4318H);
brother of: Pithon (H6377), Melech (H4429) and Tarea (H8390);
father of: Jehoaddah (H3085)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
N-proper — Noun proper masculineHNpm
a'-haz ('achaz, "he has grasped," 2Ki 16; 2Ch 28; Isa 7:10 ff; Achaz).
1. Name:
The name is the same as Jehoahaz; hence appears on Tiglath-pileser's Assyrian inscription of 732 BC as Ia-u-ha-zi. The sacred historians may have dropped the first part of the name in consequence of the character of the king.
2. The Accession:
Ahaz was the son of Jotham, king of Judah. He succeeded to the throne at the age of 20 years (according to another reading 25). The chronology of his reign is difficult, as his son Hezekiah is stated to have been 25 years of age when he began to reign 16 years after (2Ki 18:2). If the accession of Ahaz be placed as early as 743 BC, his grandfather Uzziah, long unable to perform the functions of his office on account of his leprosy (
Ahaz
Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).
(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five…
(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God’s favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater…
Son of Jotham, and twelfth king of Judah. He ascended the throne at twenty years of age, and reigned sixteen years, 2Ki 16:1,2,20. B. C. 738. He was distinguished for his idolatry and contempt of the true God; and against him many of the prophecies of Isaiah are directed, Isa 7.1-25. He made his own children pass through the fire to idols; he introduced the Syrian gods into Jerusalem, altered the temple after the Syrian model, and even closed it altogether. Having thus forfeited the aid of Jehovah, he met various repulses in battle with Pekah and Rezin; the Edomites revolted, and the Philistines harassed his borders. He turned yet more away from God in his distress, and sought aid from Pul, king of Assyria. This fatal step made him tributary to Pul, and to Tig-lath-pileser his successor. Ahaz was reduced to great extremities, in…
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
HR/Npl — Preposition · noun properHR/Npl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam