2 Kings 16:9 — Word Study
WLCוַיִּשְׁמַ֤ע אֵלָיו֙ מֶ֣לֶךְ אַשּׁ֔וּר וַיַּעַל֩ מֶ֨לֶךְ אַשּׁ֤וּר אֶל־ דַּמֶּ֙שֶׂק֙ וַֽיִּתְפְּשֶׂ֔הָ וַיַּגְלֶ֖הָ קִ֑ירָה וְאֶת־ רְצִ֖ין הֵמִֽית׃
BSASo the kingmelek [ruler, monarch] of AssyriaʼAshshûwr [Asshur, the ancestor of the Assyrians] respondedshâmaʻ▸ [hearkened, listened] to himʼêl marched upʻâlâh▸ [ascended, went up] toʼêl DamascusDammeseq [the capital city of Syria] and captured ittâphas▸ [seized, took] He took its peoplegâlâh▸ [inhabitants, citizens] to Kir as captivesQîyr [a place in Assyria or Moab, prisoners, exiles] andʼêth put RezinRᵉtsîyn [firm, a king of Damascus] to deathmûwth■ [killed, slew]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁמַ֤ע | and he listened | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלָיו֙ | to him | Preposition, suffix |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| אַשּׁ֔וּר | Assyria | Noun proper |
| וַיַּעַל֩ | and he came up | Verb, Qal, sequential imperfect third person masculine singular |
| מֶ֨לֶךְ | [the] king of | Noun common, masculine singular construct |
| אַשּׁ֤וּר | Assyria | Noun proper |
| אֶל־ | to | Preposition |
| דַּמֶּ֙שֶׂק֙ | Damascus | Noun proper |
| וַֽיִּתְפְּשֶׂ֔הָ | and he seized it | Verb qal sequential imperfect third person masculine singular, suffix |
| וַיַּגְלֶ֖הָ | and he took into exile it | Verb hiphil sequential imperfect third person masculine singular, suffix |
| קִ֑ירָה | Kir towards | Noun proper, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| רְצִ֖ין | Rezin | Noun proper masculine |
| הֵמִֽית׃ | he put to death | Verb, Hiphil, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the king of Assyria responded to him, marched up to Damascus, and captured it. He took its people to Kir as captives and put Rezin to death. |
| KJV | And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. |
| ASV | And the king of Assyria hearkened unto him; and the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. |
| YLT | And hearken unto him doth the king of Asshur, and the king of Asshur goeth up unto Damascus, and seizeth it, and removeth [the people of] it to Kir, and Rezin he hath put to death. |
| WEB | The king of Assyria listened to him; and the king of Assyria went up against Damascus and took it, and carried its people captive to Kir, and killed Rezin. |
| BBE | And the king of Assyria, in answer to his request, went up against Damascus and took it, and took its people away as prisoners to Kir, and put Rezin to death. |
Where they part company is וַיִּשְׁמַ֤ע — see How Translations Differ.
The sentence is structured around a main action with multiple subordinate actions detailing the king's military campaign.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 16:9
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 Assyrian Campaign Against Damascusgenerated
2 Kings 16:9 details the response of the Assyrian king to King Ahaz's plea for help, illustrating the political landscape of the time. The Assyrian king's military actions against Damascus not only highlight his power but also the fragility of Israel's alliances. This event is part of a larger narrative concerning the conflicts and alliances during the reign of Ahaz, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 28:5 | So the LORD his God delivered Ahaz into the hand of the king of Aram, who attacked him and took many captives to Damascus. Ahaz was also delivered into the hand of the king of Israel, who struck him with great force. |
| 2 | Amos 1:3–5 | This is what the LORD says: “For three transgressions of Damascus, even four, I will not revoke My judgment, because they threshed Gilead with sledges of iron. |
| 3 | Isaiah 22:6 | Elam takes up a quiver, with chariots and horsemen, and Kir uncovers the shield. |
| 4 | Amos 9:7 | “Are you not like the Cushites to Me, O children of Israel?” declares the LORD. “Did I not bring Israel up from the land of Egypt, the Philistines from Caphtor, and the Arameans from Kir? |
| 5 | Isaiah 7:16 | For before the boy knows enough to reject evil and choose good, the land of the two kings you dread will be laid waste. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — וַיִּשְׁמַ֤ע, vai.yish.Ma'generated
The verb שָׁמַע (shama`) means 'to hear' and implies listening with intent and obedience. In this context, it indicates that the Assyrian king was attentive to Ahaz's request for assistance, responding to it directly.
The parsing as a sequential imperfect third person masculine singular indicates that the action of listening is ongoing and significant, emphasizing the king's authority and decision-making in response to external requests.
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 is וַיִּשְׁמַ֤ע, he listened, which governs the entire sentence. The structure includes several clauses detailing the actions taken by the Assyrian king, with a sequence of verbs illustrating his military campaign.
The syntax emphasizes the sequence of actions: listening, marching up, capturing, taking into exile, and executing, which reflects the decisive nature of the Assyrian king's response.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁמַ֤ע as ἤκουσεν, indicating that the Greek translators understood the Assyrian king's action as one of hearing and responding to a request.
This choice of word suggests a focus on the king's attentiveness and readiness to act, which aligns with the narrative's emphasis on authority and power.
In plain words — the whole versegenerated
2 Kings 16:9 describes how the king of Assyria listened to King Ahaz, marched to Damascus, captured it, took its people to Kir, and executed Rezin. This illustrates the military power of Assyria and the consequences of political decisions during that time.
Frequently Asked Questionsgenerated
Ahaz sought help from the Assyrian king, which led to the military actions described in this verse.
Capturing Damascus was a strategic move that solidified Assyria's power in the region and demonstrated the vulnerability of Israel.
Rezin was the king of Damascus, and his execution marked the end of his rule and the dominance of Assyria in the region.
It highlights the shifting power dynamics, where smaller kingdoms like Damascus were vulnerable to larger empires like Assyria.
Reflection Questionsgenerated
- What can we learn about the consequences of seeking help from powerful nations in times of crisis?
- How does the fate of Rezin reflect the dangers of political alliances during this period?
- In what ways does this narrative illustrate the theme of divine sovereignty over nations?
- How can we apply the lessons from this historical account to our understanding of current geopolitical issues?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 16:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king of Assyria hearkened unto him,.... Complied with his request: for the king of Syria went up against Damascus, and took it; the metropolis of the kingdom of Syria, and so made a powerful
Read John Gill on 2 Kings 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. The king of Assyria hearkened unto him.
Read Robert Jamieson on 2 Kings 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAgainst Damascus, the metropolis of the Syrians, and the head of that kingdom, ; as was prophesied, . Kir; not Kir of Moab, , but a part of Media, which then was subject to the king of Assyria.
Read Matthew Poole on 2 Kings 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 16:9 And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried [the people of] it captive to Kir, and slew Rezin.Ver. 9. And carried the people of it captive to Kir.] According to Amos 1:5. This Kir some will have to be that Cyrene mentioned in Acts 2:10; others, Syromedia, which was so called from these Syrians translated thither, and Kir, that is a wall, because walled about, as it were, by the mountain Zagrus. And slew Rezin.] And so the event of this war proved answerable to the king of Assyria’ s ambition, to the king of Syria’ s wickedness, and to the king of Judah’ s desires; who yet enjoyed it not long; for he was…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Went up against Damascus, and took it.—We learn from the inscriptions that Damascus stood a two years’ siege. (The Eponym-list makes Tiglath Pileser march against Damascus for two successive years, namely 733 and 732 B.C. ) Carried the people of it captive to Kir.—(Comp. Amos 1:5; Amos 9:7.) The name Kir is not found in the fragmentary remains of the annals of Tiglath Pileser. Schrader (p. 261 seq.) gives a mutilated inscription, apparently relating to the fall of Damascus. And slew Rezin.—Sir H. Rawlinson found this fact recorded on a tablet of Tiglath Pileser’s, since unfortunately lost. In the inscription just referred to Tiglath says: “I entered the gate of his city; his chief…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The king of Assyria hearkened unto him] It is said, 2 Chronicles 28:20, that Tilgath-pilneser distressed him, but strengthened him not. Though he came against the Syrians, and took Damascus, and slew Rezin, yet he did not help Ahaz against the Philistines, nor did he lend him any forces to assist against Israel; and he distressed him by taking the royal treasures, and the treasures of the temple, and did him little service for so great a sacrifice. He helped him a little, but distressed him on the whole. It appears that, about this time, Pekah king of Israel nearly ruined Judea: it is said, 2 Chronicles 28:6, that he slew one hundred thousand valiant men in one day; and that he…
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CambridgeThe Cambridge Bible for Schools and Colleges9. the king of Assyria went up against Damascus] In the Assyrian records it appears that Tiglath-pileser went first against Damascus in b. c. 733, but not being successful came again next year and then reduced the city. (Schrader, p. 152.) Cf. Amos 1:3-5. the people of it captive] See above on 2 Kings 15:29. to Kir] The LXX. does not represent these words, and we have no certain data to guide us to the locality intended. Isaiah, who lived close amid all these events, places Elam and Kir in close conjunction (2 Kings 22:6). Elam was in lower Mesopotamia, Kir was therefore most likely in the same district. Rawlinson suggests that it is a variant for Kish or Cush (Susiana) which was just on…
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Albert Barnes1798–1870Barnes' Notes on the BibleThe submission of Judah, which Ahaz proffered, would be of the utmost importance in connection with any projects that might be entertained of Egyptian conquests. Naturally, Damascus was the first object of attack.
Read Albert Barnes 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
So the king of Assyria responded to him, marched up to Damascus, and captured it. He took its people to Kir as captives and put Rezin to death.
The king of Assyria listened to him; and the king of Assyria went up against Damascus and took it, and carried its people captive to Kir, and killed Rezin.
So the king of Assyria responded to him, marched up to Damascus, and captured it. He took its people to Kir as captives and put Rezin to death.
The king of Assyria responded favorably to his request; he attacked Damascus and captured it. He deported the people to Kir and executed Rezin.
Tyndale line
And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.
And the king of Assyria hearkened unto him; and the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.
And the king of Assyria hearkened unto him: and the king of Assyria went up against Damascus, and took it, and carried the the people of it captive to Kir, and slew Rezin.
And the king of Assyria hearkened to him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.
And the King of Asshur consented vnto him: and the King of Asshur went vp against Damascus. and when he had taken it, he caryed the people away to Kir, and slew Rezin.
Strictly literal
And the king of Assyria hearkened to him; and the king of Assyria went up against Damascus, and took it, and carried it captive to Kir, and put Rezin to death.
And hearken unto him doth the king of Asshur, and the king of Asshur goeth up unto Damascus, and seizeth it, and removeth [the people of] it to Kir, and Rezin he hath put to death.
And the king of Asshur listens to him, and the king of Asshur goes up to Damascus, and seizes it, and removes [the people of] it to Kir, and he has put Rezin to death.
And the king of Assyria hearkened unto him; and the king of Assyria went up against Damascus, and captured it, and led [the people of] it away captive to Kir, and Rezin did he put to death.
Then the king of Assyria listened to him, and the king of Assyria went up against Damascus, conquered it and carried off its people as prisoners to Kir. He also killed Rezin the king of Aram.
From the Latin
And he agreed to his desire: for the king of the Assyrians went up against Damascus, and laid it waste: and he carried away the inhabitants thereof to Cyrene, but Basin he slew.
Simplified
The king of Assyria responded positively to him. He went and attacked Damascus, and captured it. He deported its inhabitants to Kir and executed Rezin.
And the king of Assyria, in answer to his request, went up against Damascus and took it, and took its people away as prisoners to Kir, and put Rezin to death.
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 on the wording of this verse, with a close match in the sequence of actions. The Septuagint's word order and articles differ, but the essential meaning remains intact.
וַיִּשְׁמַ֤ע אֵלָיו֙ מֶ֣לֶךְ אַשּׁ֔וּר וַיַּעַל֩ מֶ֨לֶךְ אַשּׁ֤וּר אֶל־ דַּמֶּ֙שֶׂק֙ וַֽיִּתְפְּשֶׂ֔הָ וַיַּגְלֶ֖הָ קִ֑ירָה וְאֶת־ רְצִ֖ין הֵמִֽית׃
13 of the 15 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 16:9
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms
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…
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
N-proper — Noun properHNpl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HNcmsc — 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…
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
HNpl — Noun properHNpl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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
N-proper — Noun properHNpl
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
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3fs
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3fs
קִיר (qir) refers to a location known as Kir, which is associated with Moabite cities and is described as meaning 'wall.' It is also linked to the 'house of Aram' and is noted as a place of exile, though its exact location remains uncertain. The entries suggest a connection to other Hebrew words, specifically qir (H7023) and qir (H7025).
קִיר in n.pr.loc. of Moabite cities
base
קִיר n.pr.terr. et gent. orig. house of Aram
base
H7024a קִיר of Moabite cities H7024b קִיר orig. house of Aram
7024 Qiyr keer
the same as 7023; fortress; Kir, a place in Assyrian; also
one in Moab:--Kir. Compare 7025.
see HEBREW for 07023
see HEBREW for 07025
קִיר (qir) — Kir.
Kir = "wall"
of Moabite cities
Another spelling of qir (קִיר "Kir" H7024B)
קִיר (qir) — Kir.
§ Kir = "wall"
originally house of Aram; as place of exile (location uncertain)
N-proper | Suff — Noun proper · suffixHNpl/Sd
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)
Conj | DirObjM — Conjunction · particleHC/To
רְצִין (retsin) refers to Rezin, a king of Damascus during the reigns of Jotham and Ahaz of Judah. The name is associated with the meaning 'firm.' He is mentioned in the context of the Divided Monarchy and also as an ancestor of temple slaves who returned from exile with Zerubbabel.
רְצִין n.pr.m.
king of Aram, Ahaz's time
Ρα(α)σων
base
H7526 רְצִין . king of Aram, Ahaz's time
. Ρα(α)σων
7526 Rtsiyn rets-een'
probably for 7522; Retsin, the name of a Syrian and of an
Israelite:--Rezin.
see HEBREW for 07522
רְצִין (re.tsin) — Rezin.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.15.37
§ Rezin = "firm"
1) king of Damascus during the reigns of kings Jotham and Ahaz of Judah
2) the progenitor of a family of temple slaves who returned from captivity with Zerubbabel
רְצִין (re.tsin) — Rezin.
A man living at the time of Exile and Return, first mentioned at Ezr.2.48
§ Rezin = "firm"
1) king of Damascus during the reigns of kings Jotham and Ahaz of Judah
2) the progenitor of a family of temple slaves who returned from captivity with Zerubbabel
N-proper — Noun proper masculineHNpm
re'-zin (retsin; Rhaasson): The last of the kings of Syria who reigned in Damascus (2Ki 15:37; 16:5-10; Isa 7:1; 8:4-7). Alona with Pekah, the son of Remaliah, who reigned 20 years over Israel in Samaria, he joined in the Syro-Ephraimitic war aaainst Ahaz, the king of Judah. Together they laid siege to Jerusalem, but were unsuccessful in the effort to take it (2Ki 16:5; Isa 7:1). It was to calm the fears, and to restore the fainting spirits of the men of Judah, that Isaiah was commissioned by the Lord to assure them that the schemes of "these two tails of smoking firebrands" (Isa 7:4) were destined to miscarry. It was then…
Rezin
Firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).
(firm). King of Damascus. He attacked Jotham during the latter part of his reign, (2 Kings 15:37) but his chief war was with Ahaz, whose territories he invaded, in conjunction with Pekah about B.C. 741. Though unsuccessful is his siege of Jerusalem, (2 Kings 16:5; Isaiah 7:1) he "recovered Elath to Syria." (2 Kings 16:6) Soon after this he was attacked defeated and slain by Tiglath-pileser II, king of Assyria. (2 Kings 16:9) One of the families of the Nethinim. (Ezra 2:48; Nehemiah 7:50) (B.C. before 536.)
A king of Damascene Syria, who united with Pekah king of Israel to invade Judah, B. C. 742, 2Ki 15:1-38,37; 16:5-10; Isa 7:1. Turning away from before Jerusalem, Rezin extended his conquests to the south as far as Elath; but was erelong conquered and slain by Tiglath-pileser king of Assyria, whose aid had been procured by king Ahaz. His people also were carried captive beyond the Tigris, Isa 8:6; 9:11.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
