2 Kings 8:7 — Word Study
WLCוַיָּבֹ֤א אֱלִישָׁע֙ דַּמֶּ֔שֶׂק וּבֶן־ הֲדַ֥ד מֶֽלֶךְ־ אֲרָ֖ם חֹלֶ֑ה וַיֻּגַּד־ ל֣וֹ לֵאמֹ֔ר בָּ֛א אִ֥ישׁ הָאֱלֹהִ֖ים עַד־ הֵֽנָּה׃
BSAThen ElishaʼĔlîyshâʻ [the prophet of God] camebôwʼ▸ to DamascusDammeseq [the capital city of Aram] while Ben-hadadBen-Hădad [son of the false god Hadad] kingmelek of AramʼĂrâm [also known as Syria] was sickchâlâh [weak, ill] and the king was toldnâgad▸ The manʼîysh [a male person, a human] of Godʼĕlôhîym [Elohim, the supreme God] has comebôwʼ■ [arrived, entered] herehênnâh [to this place, hither]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֤א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלִישָׁע֙ | Elisha | Noun proper masculine |
| דַּמֶּ֔שֶׂק | Damascus | Noun proper |
| וּבֶן־ | and Ben | Conjunction, noun proper masculine |
| הֲדַ֥ד | Hadad | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| אֲרָ֖ם | Aram | Noun proper |
| חֹלֶ֑ה | [was] sick | Verb, Qal, participle (active) masculine singular |
| וַיֻּגַּד־ | and it was told | Verb, Hophal, sequential imperfect third person masculine singular |
| ל֣וֹ | to him | Preposition, suffix |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| בָּ֛א | he has come | Verb, Qal, perfect third person masculine singular |
| אִ֥ישׁ | [the] man of | Noun common, masculine singular construct |
| הָאֱלֹהִ֖ים | God | Particle, noun common masculine plural absolute |
| עַד־ | to | Preposition |
| הֵֽנָּה׃ | here | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Elisha came to Damascus while Ben-hadad king of Aram was sick, and the king was told, “The man of God has come here.” |
| KJV | ¶ And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither. |
| ASV | And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither. |
| YLT | And Elisha cometh in to Damascus, and Ben-Hadad king of Aram is sick, and it is declared to him, saying, 'The man of God hath come hither.' |
| WEB | Elisha came to Damascus; and Benhadad the king of Syria was sick. He was told, “The man of God has come here.” |
| BBE | And Elisha came to Damascus; and Ben-hadad, king of Aram, was ill; and they said to him, The man of God has come. |
Where they part company is הֵֽנָּה — see How Translations Differ.
The sentence contains a main clause followed by subordinate clauses that provide context and detail about the events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלִישָׁע
verbבּוֹא
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 8:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Arrival of Elisha in Damascusgenerated
2 Kings 8:7 describes Elisha's visit to Damascus while King Ben-hadad of Aram is ill. This moment highlights the prophet's role as a messenger of God, bringing news and hope in a time of distress. The narrative sets the stage for further interactions between Elisha and the king's emissaries, emphasizing the importance of divine guidance in matters of health and leadership.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 14:15 | During the night, Abram divided his forces and routed Chedorlaomer’s army, pursuing them as far as Hobah, north of Damascus. |
| 2 | 1 Kings 11:24 | and had gathered men to himself. When David killed the Zobaites, Rezon captained a band of raiders and went to Damascus, where they settled and gained control. |
| 3 | Isaiah 7:8 | For the head of Aram is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim will be shattered as a people. |
| 4 | 2 Kings 6:24 | Some time later, Ben-hadad king of Aram assembled his entire army and marched up to besiege Samaria. |
| 5 | 1 Kings 15:18 | So Asa withdrew all the silver and gold that remained in the treasuries of the house of the LORD and the royal palace. He entrusted it to his servants and sent them with this message to Ben-hadad son of Tabrimmon, the son of Hezion king of Aram, who was ruling in Damascus: |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֱלִישָׁע, 'e.li.Sha'generated
The name אֱלִישָׁע (Eliysha`) means 'God is salvation.' Elisha is a prominent prophet known for succeeding Elijah and performing miracles, demonstrating God's power and presence among His people.
Elisha's role as a prophet is significant in the context of Israel's history, as he often acted as an intermediary between God and the kings of Israel and Aram, guiding them in times of crisis.
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. The BSB uses came for וַיָּבֹא, and so do the KJV and ASV.
Where the translations differ is in הֵֽנָּה — here (BSB, LSV, NETB) versus hither (ASV, KJV). The variations reflect different stylistic choices rather than shifts in meaning.
Sentence Structuregenerated
The main verb of the verse is וַיָּבֹא, he went, which governs the action of Elisha arriving. This verb is followed by a series of phrases that provide context: a noun phrase identifying Elisha, a prepositional phrase indicating the location, and another clause describing the state of King Ben-hadad.
The structure emphasizes Elisha's action and the immediate response to his arrival, showcasing the narrative flow typical of Hebrew prose.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּבֹא as ἦλθεν, meaning 'he came.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the focus on Elisha's arrival.
The Greek term ἦλθεν captures the essence of movement and arrival, aligning closely with the Hebrew intent while offering a familiar term to Greek readers.
In plain words — the whole versegenerated
2 Kings 8:7 tells us that Elisha came to Damascus while King Ben-hadad was sick. The king was informed that the man of God had arrived, indicating a significant moment of hope and divine intervention.
Frequently Asked Questionsgenerated
Elisha was a prophet of God who succeeded Elijah and performed many miracles, serving as a key figure in Israel's history.
Ben-hadad means 'son of Hadad,' referring to a king of Aram associated with the false god Hadad.
Damascus is the capital city of Aram and an important trading center mentioned throughout the Bible, symbolizing power and influence.
'The man of God' is a title for Elisha, indicating his role as a prophet and messenger of God's will.
Reflection Questionsgenerated
- How does Elisha's arrival impact the situation of King Ben-hadad?
- What does this passage teach us about the role of prophets in the Bible?
- In what ways can we seek divine guidance in our own lives, similar to how the king sought out Elisha?
- How does the concept of 'the man of God' apply to leaders and spiritual figures today?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on this passage, noting Elisha's visit to Damascus and the implications of the king's illness.
“Elisha went to Damascus while King Ben-hadad was ill.” His illness had derived from his unhappiness. For he had been deeply afflicted by the fact that, in the war of Samaria, his armies had been defeated and that, at the same time,Early Church Fathers on 2 Kings 8 →
“Go, say to him, ‘You shall certainly recover;’ but the Lord has shown me that he shall certainly die.” These were the words of Elisha to the king, who asked him,Early Church Fathers on 2 Kings 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 8:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Elisha came to Damascus,.... On what account, and when, is not certain, whether to convert Gehazi, as say the Jews (d); or to confirm Naaman in the true religion he professed, for which he might
Read John Gill on 2 Kings 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elisha came to Damascus; and Ben-ha'dad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
Read Robert Jamieson on 2 Kings 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo Damascus; either to the city, or rather to the kingdom, of Damascus, by comparing ; as Samaria, which properly was the name of the city, is sometimes the name of the kingdom; of which See Poole "". Hither he came by the special direction of the Spirit, and under God’ s protection, upon the errand here following.
Read Matthew Poole on 2 Kings 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 8:7 And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.Ver. 7. Benhadad the king of Syria was sick.] Ex terrore et moerore: he was so vexed at the late shameful flight of his host from the siege of Samaria, occasioned by a causeless fear, that it made him sick, saith Josephus. Philip of Spain bore his great loss in 1588 much better.
Read John Trapp on 2 Kings 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-15) Elisha’s visit to Damascus, and its consequences.
Read Charles John Ellicott on 2 Kings 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Elisha came to Damascus] That he might lead Gehazi to repentance; according to Jarchi and some others.
Read AdamClarke on 2 Kings 8 →CambridgeThe Cambridge Bible for Schools and Colleges7–15. Elisha visits Damascus. Benhadad, being sick, sends Hazael to enquire of Elisha. Benhadad is murdered by Hazael (Not in Chronicles) 7. And Elisha came to Damascus] Probably here ‘Damascus’ is used not for the city, but for the district. For Hazael (verse 9) has a journey to make to meet the prophet, and is sent from the royal city by the sick king with his enquiry. We need not suppose that Elisha went to fulfil the command which had been given to Elijah (1 Kings 19:15) to anoint Hazael king over Syria. For he does not anoint him, but merely says ‘The Lord hath shewed me that thou shalt be king over Syria’. Elisha appears to have been in no peril when he went into Syria, for the sick…
Read Cambridge on 2 Kings 8 →Albert Barnes1798–1870Barnes' Notes on the BibleThe hour had come for carrying out the command given by God to Elijah (marginal reference “e”), and by him probably passed on to his successor.
Read Albert Barnes on 2 Kings 8 →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
Then Elisha came to Damascus while Ben-hadad king of Aram was sick, and the king was told, “The man of God has come here.”
Elisha came to Damascus; and Benhadad the king of Syria was sick. He was told, “The man of God has come here.”
Then Elisha came to Damascus while Ben-hadad king of Aram was sick, and the king was told, “The man of God has come here.”
Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king was told, “The prophet has come here.”
Tyndale line
¶ And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told to him, saying, The man of God hath come hither.
Then Elisha came to Damascus, and Ben-hadad the King of Aram was sicke, and one told him, saying, The man of God is come hither.
Strictly literal
And Elisha came to Damascus; and Ben-Hadad the king of Syria was sick; and it was told him saying, The man of God is come hither.
And Elisha cometh in to Damascus, and Ben-Hadad king of Aram is sick, and it is declared to him, saying, 'The man of God hath come hither.'
And Elisha comes to Damascus, and Ben-Hadad king of Aram is sick, and it is declared to him, saying, “The man of God has come here.”
And Elisha' came to Damascus; and Ben-hadad, the king of Syria, was sick; and it was told him, saying, The man of God is come even hither.
Elisha came to Damascus where Ben Hadad the king of Aram was sick. The king was told, “The man of God has come here.”
From the Latin
Eliseus also came to Damascus, and Benadad king of Syria was sick: and they told him, saying: The man of God is come hither.
Simplified
Elisha went to Damascus when Ben-hadad king of Aram was ill. The king was informed, “The man of God has arrived in town.”
And Elisha came to Damascus; and Ben-hadad, king of Aram, was ill; and they said to him, The man of God has come.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 15 of the 16 words matched. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek.
וַיָּבֹ֤א אֱלִישָׁע֙ דַּמֶּ֔שֶׂק וּבֶן־ הֲדַ֥ד מֶֽלֶךְ־ אֲרָ֖ם חֹלֶ֑ה וַיֻּגַּד־ ל֣וֹ לֵאמֹ֔ר בָּ֛א אִ֥ישׁ הָאֱלֹהִ֖ים עַד־ הֵֽנָּה׃
15 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 8:7
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֱלִישָׁע (Eliysha`) refers to Elisha, a prominent prophet in the Old Testament known for succeeding Elijah. The name means 'God is salvation' and he is first mentioned in 1 Kings 19:16. Elisha is also associated with the Greek name Elissaios.
אֱלִישָׁע n.pr.m. (God is salvation) the prophet Elisha, the successor of Elijah
base
H477 אֱלִישָׁע
477 'Eliysha` el-ee-shaw'
contracted for 474.; Elisha, the famous prophet:--Elisha.
see HEBREW for 0474
אֱלִישָׁע (e.li.sah) — Elisha.
A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.19.16;
son of: Shaphat (H8202H)
Also named: Elissaios (Ἐλισσαῖος "Elisha" G1666)
§ Elisha = "God is salvation"
the great prophet who succeeded Elijah
N-proper — Noun proper masculineHNpm
e-li'-sha 'elisha`, "God is salvalion"; Septuagint Eleisaie; New Testament Elisaios, Eliseus, (Lu 4:27 the King James Version):
Contents
I. HIS CALL AND PREPARATION
1. His Call 2. His Preparation 3. The Parting Gift of Elijah
II. His PROPHETIC CAREER
1. Record of His Career 2. His Ministry in a Private Capacity 3. His Ministry in a Public and National Capacity 4. Characteristics of His Ministry
(1) In Comparison with Elijah
(2) General Features of His Ministry
III. GENERAL ESTIMATE LITERATURE
A prophet, the disciple and successor of Elijah. He was the son of Shaphat, lived at Abel-meholah, at the northern end of the Jordan valley and a little South of the Sea of Galilee. Nothing is told of his parents but the father's name, though he must have been a man of some wealth and doubtless of earnest piety. No hint is given of Elisha's age or…
Elisha
God his salvation, the son of Shaphat of Abel-meholah, who became the attendant and disciple of Elijah (1 Kings 19:16-19). His name first occurs in the command given to Elijah to anoint him as his successor (1 Kings 19:16). This was the only one of the three commands then given to Elijah which he accomplished. On his way from Sinai to Damascus he found Elisha at his native place engaged in the labours of the field, ploughing with twelve yoke of oxen. He went over to him, threw over his shoulders his rough mantle, and at once adopted him as a son, and invested him with the prophetical office (comp. Luke 9:61, 62). Elisha accepted the call thus given (about four years before the death of Ahab), and for some seven or eight…
(God his salvation), son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb. (1 Kings 19:16,17) (B.C. about 900.) Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle --a token at once of investiture with the prophet’s office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in…
The pupil and successor of Elijah, a prophet of Israel during the reign of Jehoram, Jehu, Jehoahaz, and Joash, B. C. 903-838. He was a native of Abel-meholah, where he was at work ploughing when Elijah called him to become a prophet, 1Ki 19:16. Some years afterwards he witnessed the miraculous ascension of Elijah, divided the Jordan with his mantle, and took his place at the head of the schools of the prophets. During his long ministry he acted an important part in the public affairs of Israel. Many miracles also were wrought at his word; some of these were, healing the waters of Jericho; supplying the widow’s cruse with oil, and the allied armies of Judah, Israel, and Edom with water; gaining a son for the woman of Shunem, and restoring him to life; healing the leprosy of Naaman; detecting and punishing Ghazi. His history is…
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
N-proper — Noun properHNpl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
N-proper — Conjunction · noun proper masculineHC/Npm
Ben (prefix) (singular ben, "son of"; plural bene, "sons of" = Aramaic bar): This word is used in the singular or plural to express relationship of almost any kind:
(1) to a person; as such it is found as part of many compound names like Benjamin, Benhur, etc. (compare Bar);
(2) to a clan; in this connection it is found in the plural only: "children of Israel," "children of Ammon," etc.;
(3) to a town; perhaps as place of birth ("son of Jabesh"; 2Ki 15:10 ff);
(4) to occupation, state of life, age, character, quality even of things;
(5) peculiarly employed in the sense of "scholar disciple" ("son of prophet"), or in phrases like "son of death," etc.;
(6) in poetry, "sons of flame" for "sparks" (Job 5:7 margin), etc. The frequent metaphorical use of the word indicates that it was rarely…
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
HNpm — Noun proper masculineHNpm
ha'-dad:
(1) (chadhadh, "sharpness"): One of the twelve sons of Ishmael (Ge 25:15, where the King James Version, following a mistake in Hebrew text, has "Hadar"; but "Hadad" is found in parallel passage 1Ch 1:30; the Revised Version (British and American) reads "Hadad" in both places).
(2) (hadhadh): A king of Edom, son of Bedad (Ge 36:35,36 parallel 1Ch 1:46,47), "who smote Midian in the field of Moab," and whose "city was Avith."
Hadad
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).
(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).
(3.) One of “the king’s seed in Edom.” He fled into Egypt, where he married the sister of Pharaoh’s wife (1 Kings 11:14-22). He became one of Solomon’s adversaries.
Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (
(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. (Genesis 25:15; 36:39) compared with 1Chr 1:30,50 Son of Ishmael. (Genesis 25:15; 1 Chronicles 1:30) A king of Edom who gained an important victory over the Midianites on the field of Moab. (Genesis 36:35; 1 Chronicles 1:46) Also a king of Edom, with Pau for his capital. (
1. An Idumean prince, who defeated the Midianites in the plains of Moab, Ge 36:35 1Ch 1:16.
2. A second prince of Edom, mentioned in 1Ch 1:51.
3. Another Edomite of the royal family, who fled to Egypt while young, upon David’s conquest of Edom, 2Sa 8:14; was well received, and married the queen’s sister. After the death of David and Joab, he returned to Edom and made an ineffectual effort to throw off the yoke of Solomon, 1Ki 11:14-22 2Ch 8:17.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲרָם (Aram) refers to both a person and a region. It denotes the fifth son of Shem, a grandson of Nahor, and a descendant of Asher. The term also encompasses the Aramean people and their territory, primarily in Mesopotamia and northern Syria. The word is often associated with the meaning 'exalted' and appears in various contexts, including references to the land of Mesopotamia.
אֲרָם n.pr.m. Aram
5th son of Shem
grandson of Nahor
a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.)
people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
often indeterminate
base
H758 אֲרָם Aram . 5th son of Shem
. grandson of Nahor
. a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.) . people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
. less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
. often indeterminate
758 'Aram arawm'
from the same as 759; the highland; Aram or Syria, and its
inhabitants; also the name of the son of Shem, a grandson of
Nahor, and of an Israelite:--Aram, Mesopotamia, Syria,
Syrians.
see HEBREW for 0759
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Elam (H5867C), Arpachshad (H0775) and Lud (H3865);
father of: Uz (H5780), Hul (H2343), Gether (H1666) and Mash (H4851)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Aram.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Kemuel (H7055)
§ Aram or Arameans = "exalted"
1) Aram or Syrian nation
2) the Syrian or Aramean people
Aram = "exalted"
n m
3) fifth son of Shem
4) a grandson of Nahor
5) a descendant of Asher
אֲרָם (a.ram) — Syria.
§ Aram or Arameans = "exalted"
Aram or Syrian nation
אֲרָם (a.ram) — Aram.
N-proper — Noun properHNpl
Aram
The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word “Syrian” is properly “Aramean” (R.V., marg.).…
(high). The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim , i.e. the "highland of or between the two rivers." (Genesis 24:10) Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually…
1. The name of three men in the Bible: a son of Shem, Ge 10:22, a grandson of Nahor, Ge 22:21, and an ancestor of our Lord, Ru 4:19 1Ch 2:10 Mt 1:3 Lu 3:33 2. Nearly synonymous with Syria; the Hebrew name of the whole region northeast of Palestine, extending from the Tigris on the east nearly to the Mediterranean on the west, and to the Taurus range on the north. It was named after Aram the son of Shem. Thus defined, it includes also Mesopotamia, which the Hebrews named Aram-naharaim, Aram of the two rivers, Ge…
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hophal-ConsecImperf-3ms — Verb · Hophal · sequential imperfect third person masculine singularHc/VHw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
Adv — AdverbHD
her, in composition: