2 Kings 19:2 — Word Study
WLCוַ֠יִּשְׁלַח אֶת־ אֶלְיָקִ֨ים אֲשֶׁר־ עַל־ הַבַּ֜יִת וְשֶׁבְנָ֣א הַסֹּפֵ֗ר וְאֵת֙ זִקְנֵ֣י הַכֹּֽהֲנִ֔ים מִתְכַּסִּ֖ים בַּשַּׂקִּ֑ים אֶל־ יְשַֽׁעְיָ֥הוּ הַנָּבִ֖יא בֶּן־ אָמֽוֹץ׃
BSAAnd he sentshâlach▸ EliakimʼElyâqîym [the palace manager, over the household] the palacebayith administratorʻal ShebnaShebnâʼ [the secretary, scribe] the scribeçâphar and the leadingzâqên [elder, chief] priestskôhên all wearingkâçâh [dressed in, covered with] sackclothsaq [coarse cloth] toʼêl the prophetnâbîyʼ [spokesperson for God, messenger] IsaiahYᵉshaʻyâh [Jehovah has saved] sonbên of AmozʼÂmôwts
| Greek | English | Parsing |
|---|---|---|
| וַ֠יִּשְׁלַח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֶלְיָקִ֨ים | Eliakim | Noun proper masculine |
| אֲשֶׁר־ | who | Particle |
| עַל־ | [was] over | Preposition |
| הַבַּ֜יִת | the house | Particle, noun common masculine singular absolute |
| וְשֶׁבְנָ֣א | and Shebna | Conjunction, noun proper masculine |
| הַסֹּפֵ֗ר | the scribe | Particle, noun common masculine singular absolute |
| וְאֵת֙ | and the object marker | Conjunction, particle |
| זִקְנֵ֣י | [the] elders of | Adj |
| הַכֹּֽהֲנִ֔ים | the priests | Particle, noun common masculine plural absolute |
| מִתְכַּסִּ֖ים | covered | Verb, Hithpael, participle (active) masculine plural |
| בַּשַּׂקִּ֑ים | with sackcloth | Preposition, noun common masculine plural absolute |
| אֶל־ | to | Preposition |
| יְשַֽׁעְיָ֥הוּ | Isaiah | Noun proper masculine |
| הַנָּבִ֖יא | the prophet | Particle, noun common masculine singular absolute |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אָמֽוֹץ׃ | Amoz | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz |
| KJV | And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. |
| ASV | And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet the son of Amoz. |
| YLT | and sendeth Eliakim, who [is] over the house, and Shebna the scribe, and the elders of the priests, covering themselves with sackcloth, unto Isaiah the prophet, son of Amoz, |
| WEB | He sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. |
| BBE | And he sent Eliakim, who was over the house, and Shebna the scribe, and the chief priests, dressed in haircloth, to Isaiah the prophet, the son of Amoz. |
Where they part company is in the descriptions of the individuals sent — see How Translations Differ.
The structure includes a main clause with several noun phrases detailing the individuals sent, emphasizing the action and the context of mourning.
7 commentators on this verse
Jamieson, Trapp, Ellicott, AdamClarke & more — read them ›
clause
verbשָׁלַח
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 19:2
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 Response to Assyriagenerated
2 Kings 19:2 describes King Hezekiah's reaction to a dire message from the Assyrian king. In his distress, Hezekiah tears his clothes and dons sackcloth, signaling his grief and humility before God. He sends Eliakim, Shebna, and the leading priests to the prophet Isaiah, seeking a word from the Lord about the impending threat. This reflects the seriousness of the situation and the reliance on prophetic guidance during crises.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 18:18 | Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. |
| 2 | 2 Kings 22:13–14 | “Go and inquire of the LORD for me, for the people, and for all Judah concerning the words in this book that has been found. For great is the wrath of the LORD that burns against us because our fathers have not obeyed the words of this book by doing all that is written about us.” |
| 3 | Isaiah 37:2–5 | And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz |
| 4 | 2 Chronicles 26:22 | As for the rest of the acts of Uzziah, from beginning to end, they are recorded by the prophet Isaiah son of Amoz. |
| 5 | Matthew 4:14 | to fulfill what was spoken through the prophet Isaiah: |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׁלַח, Vai.yish.lachgenerated
The Hebrew verb שָׁלַח (shalach) means 'to send' and is used here in the sequential imperfect tense, indicating an action that is ongoing or unfolding. This verb encompasses a range of meanings, from sending away to letting go, and here it signifies Hezekiah's deliberate action to communicate with Isaiah.
The context of sending is crucial; Hezekiah is not merely dispatching messengers but is actively seeking divine intervention through the prophet. This reflects a deep reliance on God during a time of national crisis.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase 'he sent' consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb יִּשְׁלַח (yishlach), 'he sent', governs the entire verse, with several noun phrases detailing who was sent and their condition. The structure emphasizes the action of sending and the importance of the recipients in the context of crisis.
The sentence contains a main clause followed by multiple noun phrases, which describe the individuals sent and their state of mourning, highlighting the urgency and seriousness of the situation.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἀπέστειλεν (apesteilen), meaning 'he sent'. This choice maintains the same action of sending but may imply a more formal or authoritative dispatch in the Greek context.
The Greek also reflects the hierarchical structure of the officials sent, emphasizing their roles in seeking divine counsel.
In plain words — the whole versegenerated
2 Kings 19:2 tells us that King Hezekiah, in a time of distress, sent Eliakim, Shebna, and the leading priests to the prophet Isaiah. They were all wearing sackcloth, a sign of mourning, as they sought guidance from God about the threats facing their nation.
Frequently Asked Questionsgenerated
Hezekiah sent Eliakim, Shebna, and the leading priests because they held significant positions in his administration and would be able to convey the seriousness of the situation to the prophet Isaiah.
Wearing sackcloth is a traditional sign of mourning or repentance in the Bible, indicating a state of humility and distress before God.
Isaiah served as a spokesperson for God, conveying divine messages and guidance to the people of Israel during critical times.
This passage shows that Hezekiah turned to God in a time of crisis, demonstrating his reliance on divine guidance through the prophet Isaiah.
Reflection Questionsgenerated
- How do I seek guidance from God in times of distress?
- What does humility look like in my life, and how can I express it?
- In what ways can I support leaders in my community who are facing challenges?
- How can I learn from the example of Hezekiah in turning to God for help?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 19:2 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. No JFB commentary on this verse.
Read Robert Jamieson on 2 Kings 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 19:2 And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.Ver. 2. And he sent Eliakim.] This good Josiah did not, when Pharaohnechoh came up against him - though he had at hand the famous prophets Jeremiah and Zephaniah, besides a whole college of seers - and hence he fell, and with him the whole state of Israel.
Read John Trapp on 2 Kings 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And he sent Eliakim . . .—See the Note on 2 Kings 3:12; and comp. 2 Kings 13:14; 2 Kings 22:14; Jeremiah 37:3. Knobel (on Isaiah) remarks that this distinguished embassy speaks for the high estimation in which the prophet stood. The elders of the priests—i.e., the heads of the sacerdotal caste (próceres, not senes).
Read Charles John Ellicott on 2 Kings 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. To Isaiah the prophet] His fame and influence were at this time great in Israel; and it was well known that the word of the Lord was with him. Here both the Church and the state unite in fervent application to, and strong dependence upon, God; and behold how they succeed!
Read AdamClarke on 2 Kings 19 →CambridgeThe Cambridge Bible for Schools and Colleges2. he sent … to Esai] R.V. Isaiah. The historian has up to this time never mentioned the name of the great prophet. But we know from Isaiah’s own writings that as early as the reign of Uzziah (Isaiah 6:1) the Lord had revealed His majesty to the son of Amoz, and had sent him to bear witness unto Judah. The reigns of Jotham and Ahaz are past, and to the latter king Isaiah had brought the message of deliverance from Pekah and Rezin, which had been fully accomplished, so that Ephraim was now broken and was no more a people (Isaiah 7:8). We may be sure that one so endowed with insight into the divine will had been taken at once into the councils of Hezekiah, and that no one’s words had carried…
Read Cambridge on 2 Kings 19 →Albert Barnes1798–1870Barnes' Notes on the BibleIsaiah is here for the first time introduced into the history. His own writings show us how active a part he had taken in it for many years previously.
Read Albert Barnes on 2 Kings 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Sent Eliakim… and Shebna — Two of the same officers who had heard Rab-shakeh’s speech, and could give an exact report.
Read Daniel Denison Whedon on 2 Kings 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz
He sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.
And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz
He sent Eliakim the palace supervisor, Shebna the scribe, and the leading priests, clothed in sackcloth, with this message to the prophet Isaiah son of Amoz:
Tyndale line
And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.
And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet the son of Amoz.
And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet, the son of Amoz.
And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.
And sent Eliakim which was the stewarde of the house, and Shebnah the chanceller, and the Elders of the Priestes clothed in sackecloth to Isaiah the Prophet the sonne of Amoz.
Strictly literal
And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to the prophet Isaiah the son of Amoz.
and sendeth Eliakim, who [is] over the house, and Shebna the scribe, and the elders of the priests, covering themselves with sackcloth, unto Isaiah the prophet, son of Amoz,
and sends Eliakim, who [is] over the house, and Shebna the scribe, and the elderly of the priests, covering themselves with sackcloth, to Isaiah the prophet, son of Amoz,
And he sent Elyakim, who was superintendent over the house, and Shebnah the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.
He sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, all covered with sackcloth, to Isaiah son of Amoz, the prophet.
From the Latin
And he sent Eliacim, who was over the house, and Sobna the scribe, and the ancients of the priests covered with sackcloths, to Isaias the prophet the son of Amos,
Simplified
He sent Eliakim the palace manager, Shebna, the scribe, and the leading priests, all wearing sackcloth, to see the prophet Isaiah, son of Amoz.
And he sent Eliakim, who was over the house, and Shebna the scribe, and the chief priests, dressed in haircloth, to Isaiah the prophet, the son of Amoz.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 14 of the 18 words matched. The Septuagint's word order differs but conveys the same essential meaning, affirming the historical account of Hezekiah's actions.
וַ֠יִּשְׁלַח אֶת־ אֶלְיָקִ֨ים אֲשֶׁר־ עַל־ הַבַּ֜יִת וְשֶׁבְנָ֣א הַסֹּפֵ֗ר וְאֵת֙ זִקְנֵ֣י הַכֹּֽהֲנִ֔ים מִתְכַּסִּ֖ים בַּשַּׂקִּ֑ים אֶל־ יְשַֽׁעְיָ֥הוּ הַנָּבִ֖יא בֶּן־ אָמֽוֹץ׃
14 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 19:2
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֶלְיָקִים (*Elyaqiym*) means "God sets up" and refers to several figures in the Old Testament. It is built from the roots for 'God' and 'raising.' Key individuals include a prefect under Hezekiah, a king made by Pharaoh, and a priest who assisted Nehemiah. The name appears in contexts related to the Divided Monarchy and the Exile.
אֶלְיָקִים n.pr.m. (God sets up)
Hezekiah’s prefect of the palace
son of Josiah, made king by Pharaoh
base
H471 אֶלְיָקִים (God sets up) . Hezekiah’s prefect of the palace
. son of Josiah, made king by Pharaoh
471 'Elyaqiym' el-yaw-keem'
from 410 and 6965; God of raising; Eljakim, the name of four
Israelites:--Eliakim.
see HEBREW for 0410
see HEBREW for 06965
אֶלְיָקִים (el.ya.qim) — Eliakim.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.18;
son of: Hilkiah (H2518)
§ Eliakim = "God raises" or "God sets up"
1) the son of Hilkiah, master of Hezekiah's household
2) Josiah's son, enthroned by Pharaoh
3) a priest who assisted Nehemiah
אֶלְיָקִים (el.ya.qim) — Eliakim.
A man living at the time of Exile and Return, only mentioned at Neh.12.41
§ Eliakim = "God raises" or "God sets up"
1) the son of Hilkiah, master of Hezekiah's household
2) Josiah's son, enthroned by Pharaoh
3) a priest who assisted Nehemiah
אֶלְיָקִים (el.ya.qim) — Eliakim.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.23.34;
son of: Josiah (H2977) and Zebidah (H2080);
half-brother of: Jehoahaz (H3059H), Zedekiah (H6667H) and Shallum (H7967J); married to Nehushta (H5179);
N-proper — Noun proper masculineHNpm
e-li'-a-kim ('elyaqim; Eliakeim, "God sets up"):
(1) The son of Hilkiah who succeeded Shebna as gorvernor of the palace and "grand vizier" under Hezekiah (Isa 22:20). The functions of his office are seen from the oracle of Isaiah in which Shebna is deposed and Eliakim set in his place (Isa 22:15 ff). He is the "treasurer" (the Revised Version, margin "steward"), and is "over the house" (Isa 22:15).
At his installation he is clothed with a robe and girdle, the insignia of his office, and, having the government committed into his hand, is the "father to the inhabitants of Jerusalem, and to the house of Judah" (Isa 22:21). The key of the house of David is laid on his…
Eliakim
Whom God will raise up. (1.) The son of Melea (Luke 3:30), and probably grandson of Nathan.
(2.) The son of Abiud, of the posterity of Zerubbabel (Matt. 1:13).
(3.) The son of Hilkiah, who was sent to receive the message of the invading Assyrians and report it to Isaiah (2 Kings 18:18; 19:2; Isa. 36:3; 37:2). In his office as governor of the palace of Hezekiah he succeeded Shebna (Isa. 22:15-25). He was a good man (Isa. 22:20; 2 Kings 18:37), and had a splendid and honourable career.
(raised up by God.). Son of Hilkiah, master of Hezekiah’s household ("over the house," as) (Isaiah 36:3) (2 Kings 18:18,26,37) (B.C. 713.) Eliakim was a good man, as appears by the title emphatically applied to him by God, "my servant Eliakim," (Isaiah 22:20) and also in the discharge of the duties of his high station, in which he acted as a "father to the inhabitants of Jerusalem, and to the house of Judah." (Isaiah 22:21) The original name of Jehoiakim king of Judah. (2 Kings 23:34; 2 Chronicles 36:4) A priest in the days of Nehemiah, who assisted at the dedication of the new wall of Jerusalem. (Nehemiah 12:41) (B.C. 446.) Eldest son of Abiud or Judah; brother of…
1. A king of Judah, 2Ki 23:24. See JEHOIAKIM.
2. An officer of king Hezekiah’s court, appointed with others to treat with Rabshakeh, general of the Assyrian forces them besieging Jerusalem, 2Ki 18:1-19:37 Isa 36:22. See SENNACHERIB.
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
שֶׁבְנָא (Shebna) refers to a prominent figure during the Divided Monarchy, specifically serving as a secretary and major-domo under King Hezekiah of Judah. The name is derived from a root meaning 'to grow' or 'vigour.' He is first mentioned in 2 Kings 18:18, where he is also referred to as Shebnah.
שֶׁבְנָא, שֶׁבְנָה n.pr.m. secretary and major-domo of Hezekiah
base
H7644 שֶׁבְנָא, שֶׁבְנָה secretary and major-domo of Hezekiah
7644 Shebna' sheb-naw'
: or Shebnah {sheb-naw'}; from an unused root meaning to
grow; growth; Shebna or Shebnah, an Israelite:--Shebna,
Shebnah.
שֶׁבְנָא (shev.na) — Shebna.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.18; also called Shebnah at 2Ki.18.18,26;
§ Shebna = "vigour"
a person of high position in the court of king Hezekiah of Judah; subsequently the secretary of Hezekiah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
sheb'-na (shebhna'; Somnas; but shebhnah, in 2Ki 18:18,26; meaning uncertain (2Ki 18:18,26,37; 19:2 = Isa 36:3,11,22; 37:2; 22:15)):
1. Position in Isaiah 22:
In Isa 22:15 Shebna is referred to as he "who is over the house," or household, apparently that of the king. The phrase is translated "steward of the house" in the Revised Version (British and American) of Ge 43:16,19; 44:1, and occurs also in 39:4, "overseer"; 44:4. It is used of an officer of the Northern Kingdom in 1Ki 16:9; 18:3; 2Ki 10:5. This officer…
Shebna
Tender youth, “treasurer” over the house in the reign of Hezekiah, i.e., comptroller or governor of the palace. On account of his pride he was ejected from his office, and Eliakim was promoted to it (Isa. 22:15-25). He appears to have been the leader of the party who favoured an alliance with Egypt against Assyria. It is conjectured that “Shebna the scribe,” who was one of those whom the king sent to confer with the Assyrian ambassador (2 Kings 18:18, 26, 37; 19:2; Isa. 36:3, 11, 22; 37:2), was a different person.
(vigor), a person of high position in Hezekiah’s court, holding at one time the office of prefect of the palace, (Isaiah 22:15) but subsequently the subordinate office of secretary. (Isaiah 36:3; 2 Kings 19:2) (B.C. 713.)
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
In the earlier Hebrew writings, was one skilled in writing and accounts, Ex 5:6 Jud 5:14 Jer 52:25; the person who communicated to the people the commands of the king, like the modern Secretary of State, 2Sa 8:17 20:25. In the later times of the Old Testament, especially after the captivity, and in the New Testament, a scribe is a person skilled in the Jewish law, a teacher or interpreter of the law. So Ezra was "a ready scribe in the laws of Moses," Ezr 7:6 1Ch 27:32. The scribes of the New Testament were a class of men educated for the purpose of preserving and…
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
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Adj — AdjHAampc
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…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Hithpael — Verb · Hithpael · participle (active) masculine pluralHVtrmpa
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
sak'-kloth.
See BURIAL.
Sackcloth
Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
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
The Hebrew word יְשַׁעְיָ֫הוּ (*Ysha'yah*) means 'salvation of Yah' and refers primarily to Isaiah, the prophet, son of Amoz. It also denotes several other individuals, including Levites and descendants of Zerubbabel, who lived during the time of the Divided Monarchy. The name emphasizes the theme of divine salvation.
יְשַׁעְיָ֫הוּ n.pr.m. (salvation of Yah)
Isaiah, son of ’Amôṣ, the prophet
one of the children of Jeduthun
a Levite ancestor of one of David's treasurers
base
יְשַׁעְיָה n.pr.m. (salvation of Yah)
grandson of Zerubbabel
chief of the sons of Elam, who went up with Ezra
chief of sons of Merari in time of Ezra
a Benjamite
base
H3470a יְשַׁעְיָ֫הוּ(salvation of Yah) . Isaiah, son of ’Amôṣ, the prophet
. one of the children of Jeduthun
. a Levite ancestor of one of David's treasurers
H3470b יְשַׁעְיָה(salvation of Yah) . grandson of Zerubbabel
. chief of the sons of Elam, who went up with Ezra
. chief of sons of Merari in time of Ezra
. a Benjamite
3470 Ysha`yah yesh-ah-yaw'
or Yshayahuw {yesh-ah-yaw'-hoo}; from 3467 and 3050; Jah has
saved; Jeshajah, the name of seven Israelites:--Isaiah,
Jesaiah, Jeshaiah.
see HEBREW for 03467
see HEBREW for 03050
יְשַׁעְיָ֫הוּ (ye.sha.yah) — Isaiah.
A prophet living at the time of Divided Monarchy, first mentioned at 2Ki.19.2;
son of: Amoz (H0531);
father of: Shear-jashub (H7610), Maher-shalal-hash-baz (H4122)
Also named: Hēsaias (Ἡσαΐας "Isaiah" G2268)
§ Isaiah or Jesaiah or Jeshaiah = "Jehovah has saved"
1) the major prophet, son of Amoz, who prophesied concerning Judah and Jerusalem during the days of kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah; author of the prophetic book by his name; tradition has it that he was sawn asunder in the trunk of a carob tree by king Manasseh and that this is the incident referred to in Heb 11:37
2) one of the 6 sons of Jeduthun
3) son of Rehabiah, a descendant of Moses through Gershom, and an ancestor of a Levite treasurer in the time of David
N-proper — Noun proper masculineHNpm
i-za'-ya, i-zi'-a:
1. Name
2. Personal History
3. Call
4. Literary Genius and Style
5. Traditions concerning His Martyrdom
6. Period
7. Analysis and Contents
8. Isaiah's Prophecies Chronologically Arranged
9. The Critical Problem
(1) The History of Criticism
(2) The Disintegration of "Deutero-Isaiah"
(3) Recent Views
(4) The Present State of the Question
(5) Reasons for Dissecting the Book
(6) Arguments for One Isaiah
(a) The Circle of Ideas
(b) The Literary Style
(c) Historical References
(d) The Predictire Element
(e) Cyrus a Subject of Prediction
LITERATURE
Of all Israel's celebrated prophets, Isaiah is the king. The writings which bear his name are among the profoundest in all literature. One great theme--salvation by faith--stamps them all. Isaiah is the Paul of the Old Testament.
1. Name:
Isaiah
(Heb. Yesh’yahu, i.e., “the salvation of Jehovah”). (1.) The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. His wife was called “the prophetess” (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of “the prophet” (Isa. 38:1). He had two sons, who bore symbolical names.
He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah’s death, probably B.C. 762. He lived till…
the prophet, son of Amoz. The Hebrew name signifies Salvation of Jahu (a shortened form of Jehovah), He prophesied concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, (Isaiah 1:1) covering probably 758 to 698 B.C. He was married and had two sons. Rabbinical tradition says that Isaiah, when 90 years old, was sawn asunder in the trunk of a carob tree by order of Manasseh, to which it is supposed that reference is made in (Hebrews 11:37)
The son of Amoz, (not Amos,) one of the most distinguished of the Hebrew prophets. He began to prophesy at Jerusalem towards the close of the reign of Uzziah, about the year 759 B. C., and exercised the prophetical office some sixty years, under the three following monarchs, Jotham, Ahaz, and Hezekiah, Isa 1:1. Compare 2Ki 15:1-20:21 2Ch 26:1-32:33. The first twelve chapters of his prophecies refer to the kingdom of Judah; then Isa 13:1-23:18, directed against foreign nations, except Isa 22:1-23, against Jerusalem. In Isa 24:1-35:10, which would seem to belong to the…
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָמוֹץ (Amowts) refers to Amoz, the father of the prophet Isaiah. The name is associated with strength, as indicated by its meaning. Amoz is mentioned in the context of the Divided Monarchy, specifically in 2 Kings 19:2.
אָמוֹץ n.pr.m. father of Isaiah (= following [אָמֹץ])
base
H531 אָמוֹץ father of Isaiah (= following [אָמֹץ])
531 'Amowts aw-mohts'
from 553; strong; Amots, an Israelite:--Amoz.
see HEBREW for 0553
אָמוֹץ (a.mots) — Amoz.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.19.2;
father of: Isaiah (H3470A)
§ Amoz = "strong"
father of Isaiah
N-proper — Noun proper masculineHNpm
Amoz
Strong, the father of the prophet Isaiah (2 Kings 19:2, 20; 20:1; Isa. 1:1; 2:1). As to his personal history little is positively known. He is supposed by some to have been the “man of God” spoken of in 2 Chr. 25:7, 8.
(strong), father of the prophet Isaiah, and, according to rabbinical tradition, brother of Amaziah king of Judah. (2 Kings 19:2,20; 20:1; Isaiah 1:1) (B.C. before 756.)