2 Kings 18:16 — Word Study
WLCבָּעֵ֣ת הַהִ֗יא קִצַּ֨ץ חִזְקִיָּ֜ה אֶת־ דַּלְת֨וֹת הֵיכַ֤ל יְהוָה֙ וְאֶת־ הָאֹ֣מְנ֔וֹת אֲשֶׁ֣ר צִפָּ֔ה חִזְקִיָּ֖ה מֶ֣לֶךְ יְהוּדָ֑ה וַֽיִּתְּנֵ֖ם לְמֶ֥לֶךְ אַשּֽׁוּר׃ פ
BSAAt thathûwʼ [specific, appointed] timeʻêth HezekiahChizqîyâh [the king of Judah, a servant of Jehovah] stripped [the gold]qâtsats■ [cut off, removed, precious metal] with whichChizqîyâh he had platedtsâphâh■ [overlaid, covered] the doorsdeleth [entrances, gateways] andʼêth doorpostsʼômᵉnâh△ [pillars, supports] of the templehêykâl [house of worship, sacred building] of the LORDYᵉhôvâh [Yehovah, the covenant God] and [he]melek gave itnâthan▸ [presented, offered] to the kingmelek [ruler, sovereign] of AssyriaʼAshshûwr [Asshur, the land of the Assyrians]
| Greek | English | Parsing |
|---|---|---|
| בָּעֵ֣ת | at the time | Preposition, noun common both singular absolute |
| הַהִ֗יא | that | Particle, pronoun |
| קִצַּ֨ץ | he cut off | Verb, Piel, perfect third person masculine singular |
| חִזְקִיָּ֜ה | Hezekiah | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| דַּלְת֨וֹת | [the] doors of | Noun common, feminine plural construct |
| הֵיכַ֤ל | [the] temple of | Noun common, masculine singular construct |
| יְהוָה֙ | Yahweh | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאֹ֣מְנ֔וֹת | the door-posts | Particle, noun common feminine plural absolute |
| אֲשֶׁ֣ר | which | Particle |
| צִפָּ֔ה | he had overlaid | Verb, Piel, perfect third person masculine singular |
| חִזְקִיָּ֖ה | Hezekiah | Noun proper masculine |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| יְהוּדָ֑ה | Judah | Noun proper |
| וַֽיִּתְּנֵ֖ם | and he gave them | Verb qal sequential imperfect third person masculine singular, suffix |
| לְמֶ֥לֶךְ | to [the] king of | Preposition, noun common masculine singular construct |
| אַשּֽׁוּר׃ פ | Assyria | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria. |
| KJV | At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. |
| ASV | At that time did Hezekiah cut off the gold from the doors of the temple of Jehovah, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. |
| YLT | at that time hath Hezekiah cut off the doors of the temple of Jehovah, and the pillars that Hezekiah king of Judah had overlaid, and giveth them to the king of Asshur. |
| WEB | At that time, Hezekiah cut off the gold from the doors of Yahweh’s temple, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. |
| BBE | And at that time Hezekiah had the gold from the doors of the Lord's house, and from the door-pillars plated by him, cut off and gave it to the king of Assyria. |
Where they part company is קִצַּץ — see How Translations Differ.
The main action is straightforward, with a clear subject and two phrases detailing what was stripped and to whom it was given.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחִזְקִיָּה
verbקָצַץ
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 18:16
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 — Hezekiah's Actions in Crisisgenerated
2 Kings 18:16 describes a critical moment when King Hezekiah of Judah, facing an Assyrian threat, stripped gold from the temple to appease the king of Assyria. This act illustrates the desperate measures taken during times of political turmoil. The surrounding verses highlight the escalating tension between Judah and Assyria, setting the stage for Hezekiah's reliance on God amidst a powerful adversary.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 6:31–35 | For the entrance to the inner sanctuary, Solomon constructed doors of olive wood with five-sided doorposts. |
| 2 | 2 Chronicles 29:3 | In the first month of the first year of his reign, Hezekiah opened and repaired the doors of the house of the LORD. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — קִצַּץ, ki.Tzatzgenerated
The verb קִצַּץ (ki.Tzatz) is a Piel form meaning 'to cut off' or 'to remove'. It indicates a decisive action taken by Hezekiah to strip away the gold that adorned the temple doors.
This act of cutting off the gold signifies both a physical removal and a symbolic sacrifice, reflecting Hezekiah's willingness to compromise sacred treasures for the sake of political survival.
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 קִצַּץ (ki.Tzatz), he cut off, which governs the action of the sentence. The subject, חִזְקִיָּה (chiz.ki.Yah), follows, indicating that Hezekiah is the one performing the action.
The structure includes a prepositional phrase indicating the object of the action, specifying what was cut off — the gold from the doors and doorposts of the temple.
Septuagint Backgroundgenerated
The Septuagint translates קִצַּץ with συνέκοψεν (sunechō), meaning 'to cut together' or 'to cut off'. This choice emphasizes the act of severing ties with the temple's gold, aligning with Hezekiah's urgent need to respond to Assyria's demands.
This translation captures the gravity of Hezekiah's actions, portraying them as a significant and desperate measure in the face of external pressure.
In plain words — the whole versegenerated
2 Kings 18:16 tells us that at a crucial moment, King Hezekiah removed gold from the temple doors and doorposts to give it to the king of Assyria. This act illustrates his desperate attempt to secure peace and protect his kingdom during a time of threat.
Frequently Asked Questionsgenerated
Hezekiah stripped the gold as a desperate measure to appease the king of Assyria and to protect his kingdom from invasion.
This act signifies a significant sacrifice and a political maneuver, showing Hezekiah's willingness to compromise sacred items for the sake of survival.
Hezekiah's action reflects a pragmatic approach in crisis, prioritizing the safety of his people over the sanctity of the temple's treasures.
The consequences included a temporary relief from Assyrian aggression, but it also raised questions about faithfulness to God and reliance on His protection.
Reflection Questionsgenerated
- In what ways do I compromise my values in difficult situations?
- How can I demonstrate faith in God when facing overwhelming challenges?
- What lessons can I learn from Hezekiah's actions regarding leadership and decision-making?
- How do I prioritize spiritual commitments in my life amidst external pressures?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 18:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAt that time did Hezekiah cut off the gold from the doors of the temple of the Lord,.... The plates of gold with which they were covered; or scraped off the gold from them, as the Targum interprets
Read John Gill on 2 Kings 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich Hezekiah king of Judah had overlaid; so repairing the injury which his father had done to them, and putting them into the same condition in which Solomon left them, .
Read Matthew Poole on 2 Kings 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 18:16 At that time did Hezekiah cut off [the gold from] the doors of the temple of the LORD, and [from] the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.Ver. 16. At that time did Hezekiah cut off.] If Ahaz, that church robber, had done this, it would better have become him. Hezekiah for doing it lost his cost.
Read John Trapp on 2 Kings 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Cut off the gold from the doors.—Literally, trimmed, or stripped the doors (the word used in 2 Kings 16:17 of the similar proceeding of Ahaz). The leaves of the doors of the sanctuary were overlaid with gold (1 Kings 6:18; 1 Kings 6:32; 1 Kings 6:35). Hard necessity drove Hezekiah to strip off this gold, as well as that with which he had himself plated “the pillars” or rather the framework of the doors (literally, the supporters; others think that the door-posts only are meant by this term).
Read Charles John Ellicott on 2 Kings 18 →CambridgeThe Cambridge Bible for Schools and Colleges16. cut off the gold from the doors of the temple] Plainly shewing that there was a great scarcity of gold at this time. Hezekiah was the last man to have stripped the temple doors if there had been any other way of raising what was demanded. He had been rejoiced at the purification and adornment of the temple, and must have been very hard driven ere he consented to undo the work which he had so lately done. Josephus adds to the history (Ant. x. 1. 1) a link which may explain the events which follow in the next section. He says that Sennacherib had promised the ambassadors of Hezekiah to depart on the payment of the impost, but that when he had received the money he paid no regard to what…
Read Cambridge on 2 Kings 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAhaz had already exhausted the treasuries 2 Kings 16:8; Hezekiah was therefore compelled to undo his own work.
Read Albert Barnes on 2 Kings 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Cut off the gold from the doors — In the first year of his reign Hezekiah had repaired the doors of the temple, (2 Chronicles 29:3,) but it is not said that he overlaid them with gold, which word
Read Daniel Denison Whedon on 2 Kings 18 →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
At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria.
At that time, Hezekiah cut off the gold from the doors of Yahweh’s temple, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria.
At that time King Hezekiah of Judah stripped the metal overlays from the doors of the Lord’s temple and from the posts which he had plated and gave them to the king of Assyria.
Tyndale line
At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
At that time did Hezekiah cut off the gold from the doors of the temple of Jehovah, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
At the same season did Hezekiah pul off the plates of the doores of the Temple of the Lord, and the pillars (which the sayd Hezekiah King of Iudah had couered ouer) and gaue them to the King of Asshur.
Strictly literal
At that time Hezekiah stripped the doors of the temple of Jehovah, and the posts that Hezekiah king of Judah had overlaid, and gave them to the king of Assyria.
at that time hath Hezekiah cut off the doors of the temple of Jehovah, and the pillars that Hezekiah king of Judah had overlaid, and giveth them to the king of Asshur.
at that time Hezekiah has cut off the doors of the temple of YHWH, and the pillars that Hezekiah king of Judah had overlaid, and gives them to the king of Asshur.
At that time did Hezekiah cut off [the gold from] the doors of the temple of the Lord, and from the door-sills which Hezekiah the king of Judah had overlaid, and gave the same to the king of Assyria.
Then Hezekiah cut off the gold from the doors of the temple of Yahweh and from the pillars that he had overlaid; he gave the gold to the king of Assyria.
From the Latin
At that time Ezechias broke the doors of the temple of the Lord, and the plates of gold which he had fastened on them, and gave them to the king of the Assyrians.
Simplified
He even stripped the gold he had used to overlay the doors and doorposts of the Lord's Temple and gave everything to the king of Assyria.
And at that time Hezekiah had the gold from the doors of the Lord's house, and from the door-pillars plated by him, cut off and gave it to the king of Assyria.
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 content of this verse, with 17 of the 18 words matched. The differences lie in the translation and arrangement, but the essential narrative remains consistent across both texts.
בָּעֵ֣ת הַהִ֗יא קִצַּ֨ץ חִזְקִיָּ֜ה אֶת־ דַּלְת֨וֹת הֵיכַ֤ל יְהוָה֙ וְאֶת־ הָאֹ֣מְנ֔וֹת אֲשֶׁ֣ר צִפָּ֔ה חִזְקִיָּ֖ה מֶ֣לֶךְ יְהוּדָ֑ה וַֽיִּתְּנֵ֖ם לְמֶ֥לֶךְ אַשּֽׁוּר׃ פ
17 of the 18 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 18:16
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.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3fs
קָצַץ (qatsats) means to cut off, with various nuances such as chopping or hewing in pieces. It is a primitive root that appears in different forms: Qal (to cut off), Piel (to cut or hew off), and Pual (to be cut off). The term is also related to an Aramaic equivalent, קְצַץ (H7113).
[קָצַץ] vb. cut off
Qal consec.
Pi. cut of hew off
Pu. hewn off
base
H7112 [קָצַץ] cut off
7112 qatsats kaw-tsats'
a primitive root; to chop off (literally or
figuratively):--cut (asunder, in pieces, in sunder, off), X
utmost.
קָצַץ (qa.tsats) — to cut.
1) to cut off
1a) (Qal) to cut off
1b) (Piel) to cut or hew off, cut in two, cut in pieces
1c) (Pual) to be cut or hewn off
Aramaic equivalent: qe.tsats (קְצַץ "to cut" H7113)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
חִזְקִיָּהוּ (Hizqiyahu) means "Jehovah is my strength" and refers primarily to Hezekiah, the 12th king of Judah, known for his religious reforms. The name is derived from the roots meaning 'to strengthen' and 'Jah' (a form of Jehovah). Hezekiah is noted for his lineage as a descendant of David and is mentioned in various contexts, including his role during the Divided Monarchy and the Exile.
חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה n.pr.m. (י׳ hath strengthened, י׳ strengtheneth)
son of Ahaz, King of Judah
great-great-grandson pf proph. Zephaniah
man of royal Davidic line
head of a family of returned exiles
an Ephraimite, Ahaz’s time
base
H2396 חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה (י׳ hath strengthened, י׳ strengtheneth)
2396 Chizqiyah khiz-kee-yaw'
or Chizqiyahuw {khiz-kee-yaw'-hoo}; also Ychizqiyah
{yekh-iz-kee-yaw'}; or Ychizqiyahuw {yekh-iz-kee-yaw'-hoo};
from 2388 and 3050; strengthened of Jah; Chizkijah, a king of
Judah, also the name of two other Israelites:--Hezekiah,
Hizkiah, Hizkijah. Compare 3169.
see HEBREW for 02388
see HEBREW for 03050
see HEBREW for 03169
חִזְקִיָּהוּ (chiz.qiy.yah) — Hezekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.16.20;
son of: Ahaz (H0271) and Abi (H0021);
brother of: Maaseiah (H4641J); married to Hephzibah (H2657);
father of: Manasseh (H4519H)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
1) 12th king of Judah, son of Ahaz and Abijah; a good king in that he served Jehovah and did away with idolatrous practices
2) great-great-grandfather of Zephaniah the prophet
3) son of Neariah, a descendant of David
4) head of a family of returning exiles in the time of Nehemiah
חִזְקִיָּהוּ (chiz.qiy.yah) — Hizkiah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.3.23;
son of: Neariah (H5294);
brother of: Elioenai (H0454B) and Azrikam (H5840)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
N-proper — Noun proper masculineHNpm
Hezekiah
Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the “brazen serpent,” which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in…
(the might of Jehovah). Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. (2 Kings 18:5) Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, (Numbers 21:9) which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. (2 Chronicles 29:30,31) At the head of a repentant…
A pious king of Judah, succeeded his father Ahaz about 726 B. C., and died about 698 B. C. His history is contained in 2Ki 18:12-21 2Ch 29:1-32:33. Compare Isa 36:1-38:22. His reign is memorable for his faithful efforts to restore the worship of Jehovah; for his pride and presumption towards the Assyrians; for the distractions of their invading host in answer to his prayer; for his sickness and humiliation, and the prolonging of his life fifteen years of peace. He was succeeded by the unworthy Manasseh.
strength of the Lord
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 — ParticleHTo
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
N-fp — Noun common · feminine plural constructHNcfpc
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…
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
HC/To — Conjunction · particleHC/To
The Hebrew word אֹמְנָה (*'omnah*) is derived from the root meaning to support or confirm. It primarily refers to a pillar or support, as well as concepts of reliability and trustworthiness. The entries indicate its use in various contexts, including physical supports like pillars and metaphorical uses related to faithfulness and confirmation.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H547 אָמַן, אֹמְנָה
547 'omnah om-me-naw'
feminine active participle of 544 (in the original sense of
supporting); a column:--pillar.
see HEBREW for 0544
אֹמְנָה (o.me.nah) — pillar.
1) pillar, supporters of the door
2) confirm, support, uphold
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
Door-posts
The Jews were commanded to write the divine name on the posts (mezuzoth’) of their doors (Deut. 6:9). The Jews, misunderstanding this injunction, adopted the custom of writing on a slip of parchment these verses (Deut. 6:4-9, and 11:13-21), which they enclosed in a reed or cylinder and fixed on the right-hand door-post of every room in the house.
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
HTr — ParticleHTr
צָפָה (tsaphah) is a Hebrew verb meaning to lay out, overlay, or cover. It can refer to actions like plating or laying over materials, particularly metals. The entries suggest a focus on the physical act of covering or overlaying, with examples including pillars overlaid with gold. There is no significant disagreement among the lexicons.
[צָפָה] 47 vb. lay out, lay over
Qal they lay out the rug!
Pi. overlay, plate
Pu. impure silver laid over a sherd; pillars overlaid with gold.
base
H6823 [צָפָה] lay out, lay over .they lay out the rug!
. overlay, plate
. impure silver laid over a sherd; pillars overlaid with gold.
6823 tsaphah tsaw-faw'
a primitive root (probably identical with 6822 through the
idea of expansion in outlook, transferring to action); to
sheet over (especially with metal):--cover, overlay.
see HEBREW for 06822
צָפָה (tsa.phah) — to overlay.
1) to lay out, lay over, overlay, cover
1a) (Piel) to overlay, plate, stud
1b) (Pual) to be laid over
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
חִזְקִיָּהוּ (Hizqiyahu) means "Jehovah is my strength" and refers primarily to Hezekiah, the 12th king of Judah, known for his religious reforms. The name is derived from the roots meaning 'to strengthen' and 'Jah' (a form of Jehovah). Hezekiah is noted for his lineage as a descendant of David and is mentioned in various contexts, including his role during the Divided Monarchy and the Exile.
חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה n.pr.m. (י׳ hath strengthened, י׳ strengtheneth)
son of Ahaz, King of Judah
great-great-grandson pf proph. Zephaniah
man of royal Davidic line
head of a family of returned exiles
an Ephraimite, Ahaz’s time
base
H2396 חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה (י׳ hath strengthened, י׳ strengtheneth)
2396 Chizqiyah khiz-kee-yaw'
or Chizqiyahuw {khiz-kee-yaw'-hoo}; also Ychizqiyah
{yekh-iz-kee-yaw'}; or Ychizqiyahuw {yekh-iz-kee-yaw'-hoo};
from 2388 and 3050; strengthened of Jah; Chizkijah, a king of
Judah, also the name of two other Israelites:--Hezekiah,
Hizkiah, Hizkijah. Compare 3169.
see HEBREW for 02388
see HEBREW for 03050
see HEBREW for 03169
חִזְקִיָּהוּ (chiz.qiy.yah) — Hezekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.16.20;
son of: Ahaz (H0271) and Abi (H0021);
brother of: Maaseiah (H4641J); married to Hephzibah (H2657);
father of: Manasseh (H4519H)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
1) 12th king of Judah, son of Ahaz and Abijah; a good king in that he served Jehovah and did away with idolatrous practices
2) great-great-grandfather of Zephaniah the prophet
3) son of Neariah, a descendant of David
4) head of a family of returning exiles in the time of Nehemiah
חִזְקִיָּהוּ (chiz.qiy.yah) — Hizkiah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.3.23;
son of: Neariah (H5294);
brother of: Elioenai (H0454B) and Azrikam (H5840)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
N-proper — Noun proper masculineHNpm
Hezekiah
Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the “brazen serpent,” which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in…
(the might of Jehovah). Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. (2 Kings 18:5) Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, (Numbers 21:9) which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. (2 Chronicles 29:30,31) At the head of a repentant…
A pious king of Judah, succeeded his father Ahaz about 726 B. C., and died about 698 B. C. His history is contained in 2Ki 18:12-21 2Ch 29:1-32:33. Compare Isa 36:1-38:22. His reign is memorable for his faithful efforts to restore the worship of Jehovah; for his pride and presumption towards the Assyrians; for the distractions of their invading host in answer to his prayer; for his sickness and humiliation, and the prolonging of his life fifteen years of peace. He was succeeded by the unworthy Manasseh.
strength of the Lord
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
HNpl — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3mp
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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