2 Kings 9:13 — Word Study
WLCוַֽיְמַהֲר֗וּ וַיִּקְחוּ֙ אִ֣ישׁ בִּגְד֔וֹ וַיָּשִׂ֥ימוּ תַחְתָּ֖יו אֶל־ גֶּ֣רֶם הַֽמַּעֲל֑וֹת וַֽיִּתְקְעוּ֙ בַּשּׁוֹפָ֔ר וַיֹּאמְר֖וּ מָלַ֥ךְ יֵהֽוּא׃
BSAQuicklymâhar▸ [with haste, in a rush] each manʼîysh [individual, person] tooklâqach▸ his garmentbeged [cloak, robe] and put [it]sûwm▸ under [Jehu]tachath [the newly appointed king] onʼêl the baregerem stepsmaʻălâh [top of the stairs, elevated platform] Then they blewtâqaʻ▸ the ram’s hornshôwphâr [trumpet] and proclaimedʼâmar▸ JehuYêhûwʼ is kingmâlak■ [reigns, rules as monarch]
| Greek | English | Parsing |
|---|---|---|
| וַֽיְמַהֲר֗וּ | and they hurried | Verb, Piel, sequential imperfect third person masculine plural |
| וַיִּקְחוּ֙ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| אִ֣ישׁ | each | Noun common, masculine singular absolute |
| בִּגְד֔וֹ | garment his | Noun common masculine singular construct, suffix |
| וַיָּשִׂ֥ימוּ | and they put [them] | Verb, Qal, sequential imperfect third person masculine plural |
| תַחְתָּ֖יו | under him | Noun common masculine plural construct, suffix |
| אֶל־ | to | Preposition |
| גֶּ֣רֶם | [the] bone of | Noun common, masculine singular construct |
| הַֽמַּעֲל֑וֹת | the steps | Particle, noun common feminine plural absolute |
| וַֽיִּתְקְעוּ֙ | and they gave a blast | Verb, Qal, sequential imperfect third person masculine plural |
| בַּשּׁוֹפָ֔ר | on the trumpet | Preposition, noun common masculine singular absolute |
| וַיֹּאמְר֖וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| מָלַ֥ךְ | he is king | Verb, Qal, perfect third person masculine singular |
| יֵהֽוּא׃ | Jehu | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Quickly, each man took his garment and put it under Jehu on the bare steps. Then they blew the ram’s horn and proclaimed, “Jehu is king!” |
| KJV | Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. |
| ASV | Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew the trumpet, saying, Jehu is king. |
| YLT | And they haste and take each his garment, and put [it] under him at the top of the stairs, and blow with a trumpet, and say, 'Reigned hath Jehu!' |
| WEB | Then they hurried, and each man took his cloak, and put it under him on the top of the stairs, and blew the trumpet, saying, “Jehu is king.” |
| BBE | Then straight away everyone took his robe and put it under him on the top of the steps, and, sounding the horn, they said, Jehu is king. |
Where they part company is in the urgency of the actions described — see How Translations Differ.
The sentence is structured around a main action, with subsequent actions providing detail and context.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיֵהוּא
verbמָהַר
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 9:13
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 Anointing of Jehugenerated
2 Kings 9:13 describes the swift actions of the Israelite commanders as they recognize Jehu as king. This moment marks a significant shift in leadership, as Jehu was chosen to lead Israel against the house of Ahab. The urgency in their actions reflects the importance of this anointing, paralleling other moments in Israel's history where leaders were appointed amidst critical circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 21:7–8 | They brought the donkey and the colt and laid their cloaks on them, and Jesus sat on them. |
| 2 | Mark 11:7–8 | Then they led the colt to Jesus and threw their cloaks over it, and He sat on it. |
| 3 | 2 Samuel 15:10 | Then Absalom sent spies throughout the tribes of Israel with this message: “When you hear the sound of the horn, you are to say, ‘Absalom reigns in Hebron!’” |
| 4 | 1 Kings 1:34–39 | There Zadok the priest and Nathan the prophet are to anoint him king over Israel. You are to blow the ram’s horn and declare, ‘Long live King Solomon!’ |
| 5 | Psalm 47:5–7 | God has ascended amid shouts of joy, the LORD with the sound of the horn. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יְמַהֲר֗וּ, vay.ma.ha.Rugenerated
The verb מָהַר (mahar) means to hurry or act quickly, suggesting an urgent response to a significant event. It is a Piel form, indicating a deliberate action taken by the subjects, in this case, the commanders. The parsing as a sequential imperfect third person masculine plural shows that multiple individuals are involved in this hurried action.
This sense of urgency is crucial in this context, as it reflects the immediate recognition of Jehu's kingship. The lexicons consistently highlight the meaning of hastening or rushing, which aligns with the context of proclaiming a new king.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יְמַהֲר֗וּ governs the entire verse, indicating the hurried actions of the men. Following this verb, there are several clauses that describe what they did: taking their garments, placing them under Jehu, blowing the trumpet, and proclaiming his kingship.
The structure emphasizes the swift sequence of events, with each action building upon the previous one, culminating in the declaration of Jehu as king.
Septuagint Backgroundgenerated
The Septuagint translates יְמַהֲר֗וּ as ἔσπευσαν, which also conveys a sense of urgency. This choice reflects the translators' understanding of the swift actions taken by the commanders in recognizing Jehu's kingship.
This translation aligns closely with the Hebrew, maintaining the emphasis on quickness and immediacy.
In plain words — the whole versegenerated
2 Kings 9:13 describes how the commanders quickly took their garments and placed them under Jehu, announcing him as king. This moment is significant as it marks the beginning of Jehu's reign, reflecting the urgency and importance of their actions.
Frequently Asked Questionsgenerated
The act of placing their garments under Jehu symbolizes honor and recognition of his new position as king.
Blowing the trumpet was a traditional way to announce significant events, such as the anointing of a new king.
Jehu's kingship represents a turning point in Israel's history, as he was chosen to eradicate the house of Ahab and restore proper worship of Yahweh.
Similar to the anointings of Saul and David, Jehu's anointing was marked by urgency and a clear declaration of his role as king, highlighting the importance of leadership in Israel.
Reflection Questionsgenerated
- What does the urgency of the commanders' actions teach us about the importance of recognizing God's chosen leaders?
- In what ways can we honor those in leadership roles today?
- How can we respond quickly to God's call in our own lives, just as the commanders did for Jehu?
- What lessons can we learn from Jehu's rise to kingship about God's sovereignty in appointing leaders?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 9:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen they hasted, and took every man his garment, and put it under him on the top of the stairs,.... That is, under Jehu, that he might be raised higher, and put on an eminence above them, agreeably
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Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. Hasted, and took every man his garment.
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Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen they hasted; being well-pleased with the thing; partly, from the advantage which hereby they expected; partly, from that desire of change which is in most men’ s natures; and principally, by God’ s providence inclining their hearts to Jehu. Took every man his garment, and put it under him; a ceremony used in the eastern parts towards superiors, in token of great reverence to his person, that they would not have his feet to touch the ground, and that they put themselves and their concerns under his feet, and into his disposal. See Poole "". On the top of the stairs; in some high and eminent place, whence he might be seen and owned by all the soldiers, who were called together upon this…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 9:13 Then they hasted, and took every man his garment, and put [it] under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.Ver. 13. Then they hasted.] See on 2 Kings 9:11. And took every man his garment, and put it under him.] That is, under Jehu, in token of subjection, and for a ceremony of honour which they used to their new kings, as Matthew 21:7-8. The Romans had a like custom, as Plutarch writeth; and the Grecians, as Athenaeus. On the top of the stairs.] i.e., In suggesto regio, in some high place, which they made use of for a throne. Jun.
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Then (and) they hasted.—LXX., “and they heard, and hasted.” This is probably original, the sense being that the moment they heard it, they hastily took up their outer garments, and laid them as a carpet for Jehu to walk upon. (Comp. Luke 19:36.) The instantaneous action of the generals shows that there must have existed a strong feeling against Joram in the army and an enthusiasm for Jehu which only required a word from him to precipitate a revolution. Put it under him on the top of the stairs.—So Kimchi, “at the uppermost step.” The words are much discussed by commentators. The LXX. has, “and put it underneath him on the garem of the steps” (retaining the Hebrew word gèrem); the…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Took every man his garment] This was a ceremony by which they acknowledged him as king; and it was by such a ceremony that the multitudes acknowledged Jesus Christ for the Messiah and King of Israel, a little before his passion: see Matthew 21:7, and the note there. The ceremony was expressive: "As we put our garments under his feet, so we place every thing under his authority, and acknowledge ourselves his servants." On the top of the stairs] The Chaldee, the rabbins, and several interpreters, understand this of the public sun-dial; which in those ancient times, was formed of steps like stairs, each step serving to indicate, by its shadow, one hour, or such division of time as…
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CambridgeThe Cambridge Bible for Schools and Colleges13. Then they hasted] The LXX. gives ‘they heard it and hastened’. This action on the part of the generals shews how little they were attached to the house of Ahab. took every man his garment] The loose Oriental robe which could easily be laid aside, and which they probably had laid aside or allowed to fall off during the consultation. and put it under him] They made a seat for Jehu by folding their garments, and piling them together. The expression ‘under him’ shews what use was made of all the garments. Some have thought that the robes were used as a carpet, and laid all the way up the stairs from the court where they had been in conference. The stairs were outside the building and went…
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Albert Barnes1798–1870Barnes' Notes on the BibleTook every man his garment, and put it under him - The outer cloak of the Jews was a sort of large shawl or blanket, which might well serve for a carpet of state.
Read Albert Barnes on 2 Kings 9 →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
Quickly, each man took his garment and put it under Jehu on the bare steps. Then they blew the ram’s horn and proclaimed, “Jehu is king!”
Then they hurried, and each man took his cloak, and put it under him on the top of the stairs, and blew the trumpet, saying, “Jehu is king.”
Quickly, each man took his garment and put it under Jehu on the bare steps. Then they blew the ram’s horn and proclaimed, “Jehu is king!”
Each of them quickly took off his cloak and they spread them out at Jehu’s feet on the steps. The trumpet was blown and they shouted, “Jehu is king!”
Tyndale line
Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.
Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew the trumpet, saying, Jehu is king.
Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew the trumpet, saying, Jehu is king.
Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.
Then they made haste, and tooke euerie man his garment, and put it vnder him on the top of the staires, and blewe the trumpet, saying, Iehu is King.
Strictly literal
Then they hasted and took every man his garment, and put it under him on the very stairs, and blew with trumpets, and said, Jehu is king!
And they haste and take each his garment, and put [it] under him at the top of the stairs, and blow with a trumpet, and say, 'Reigned hath Jehu!'
And they hurry—each [one]—and take his garment, and put [it] under him at the top of the stairs, and blow with a horn, and say, “Jehu has reigned!”
Then they hastened, and they took every man his garment, and put it under him on the top of the stairs; and they blew the cornet, saying, Jehu is king.
Then each of them quickly took off his outer garment and put it under Jehu at the top of the steps. They blew the trumpet and said, “Jehu is king.”
From the Latin
Then they made haste and taking every man his garment laid it under his feet, after the manner of a judgment seat, and they sounded the trumpet, and said: Jehu is king.
Simplified
They quickly grabbed their cloaks and spread them on the bare steps. They blew the trumpet and shouted, “Jehu is king!”
Then straight away everyone took his robe and put it under him on the top of the steps, and, sounding the horn, they said, Jehu is king.
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 agree closely, with 14 of the 14 words matched. This consistency shows that the core message and actions described in this verse have been preserved across these ancient texts.
וַֽיְמַהֲר֗וּ וַיִּקְחוּ֙ אִ֣ישׁ בִּגְד֔וֹ וַיָּשִׂ֥ימוּ תַחְתָּ֖יו אֶל־ גֶּ֣רֶם הַֽמַּעֲל֑וֹת וַֽיִּתְקְעוּ֙ בַּשּׁוֹפָ֔ר וַיֹּאמְר֖וּ מָלַ֥ךְ יֵהֽוּא׃
14 of the 14 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 9:13
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.
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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 absoluteHNcmsa
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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
גֶּ֫רֶם (gerem) primarily means 'bone' and can also refer to 'strength' or 'self.' It is derived from a root meaning related to bones, suggesting a figurative sense of being strong or foundational. The entries include some uncertainty about additional meanings like 'bare' or 'self.' The word appears in contexts that emphasize physical strength or structural integrity.
גֶּ֫רֶם n.[m.] bone, strength, self (?)
base
H1634 גֶּ֫רֶם bone, strength, self (?)
1634 gerem gheh'-rem
from 1633; a bone (as the skeleton of the body); hence, self,
i.e. (figuratively) very:--bone, strong, top.
see HEBREW for 01633
גֶּ֫רֶם (ge.rem) — bone.
1) bone, strength, bare?, self?
1a) bone
1b) strength, strong-boned
1c) self?, bare? (of stairs)
Aramaic equivalent: ge.rem (גְּרַם "bone" H1635)
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…
מַעֲלָה (ma`alah) refers to a step or stair, as well as the concept of elevation or ascent. It can denote both a physical journey to a higher place and a figurative rise in thought or status. The term is notably used in the context of 'songs of ascent' in certain Psalms, indicating a spiritual or literal elevation.
[מַעֲלָה] n.f. what comes up;—pl. cstr. Ez 11:5
ref
מַעֲלָה 46 n.f. step, stair
step, stair
steps (forming sun-dial)
stories of heaven
ascent
song of ascents
base
H4609a מַעֲלָה what comes up H4609b מַעֲלָה step, stair
4609 ma`alah mah-al-aw'
feminine of 4608; elevation, i.e. the act (literally, a
journey to a higher place, figuratively, a thought arising),
or (concretely) the condition (literally, a step or
grade-mark, figuratively, a superiority of station);
specifically a climactic progression (in certain
Psalms):--things that come up, (high) degree, deal, go up,
stair, step, story.
see HEBREW for 04608
מַעֲלָה (ma.a.lah) — thought.
what comes up, thoughts
מַעֲלָה (ma.a.lah) — step.
1) step, stair
1a) step, stair
1b) steps (of sundial)
1c) stories (of heaven)
1d) ascent
1e) song of ascent
1e1) to the three great pilgrim feasts (Psalm titles)
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
(neshamah, ruach):
(1) The blowing of the breath of Yahweh, expressive of the manifestation of God's power in Nature and Providence. "With the blast of thy nostrils the waters were piled up" (Ex 15:8), referring to the east wind (Ex 14:21; compare 2Sa 22:16 and Ps 18:15). "I will send a blast upon him" (2Ki 19:7 the King James Version; the Revised Version (British and American) "put a spirit in him," i.e. "an impulse of fear" (Dummelow in the place cited.); compare Isa 37:7). "By the blast of his anger are they consumed" (
שֹׁפָר (sho-far) refers to a horn or trumpet, specifically one used for blowing. It is derived from a root meaning to incise and is associated with producing a clear sound. The term encompasses both a cornet and a ram's horn, as noted in various lexicons.
שֹׁפָר, שׁוֹפָר 72 n.m. horn, for blowing
base
H7782 שֹׁפָר, שׁוֹפָר horn, for blowing
7782 showphar sho-far'
or shophar {sho-far'}; from 8231 in the original sense of
incising; a cornet (as giving a clear sound) or curved
horn:--cornet, trumpet.
see HEBREW for 08231
שֹׁפָר (sho.phar) — trumpet.
horn, ram's horn
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
[CORNET]
The Lord commanded Moses to make two trumpets of beaten silver, for the purpose of calling the people together when they were to decamp, Nu 10:2. They used these trumpets to proclaim the beginning of the civil year, of the sabbatical year, Le 23:24 Nu 29:1, and of the jubilee, Le 25:9-10. See MUSIC.
The feast of Trumpets was kept on the first day of the seventh month of the sacred year, which was the first of the civil year, called Tishri. The beginning of the year was proclaimed by sound of trumpet, Le 23:24 Nu 29:1; and the day was kept solemn, all servile business…
- An instrument of music
- Called the trump
- MADE OF
. Rams' horns
. Silver
- Required to give an intelligible and understood sound
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)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יֵהוּא (yehu) means 'Jehovah is He' and refers primarily to Jehu, a king of Israel known for overthrowing the Omri dynasty. The name also identifies several other individuals from the Old Testament, including a prophet and warriors from the tribes of Judah and Simeon, as well as a notable figure in David's court. The entries consistently highlight Jehu's significance during the Divided Monarchy.
יֵהוּא n.pr.m.
king of Israel who overthrew the dynasty of Omri
prophet of N. Israel in time of Baasha & Jehoshaphat
one of David’s heroes
a Judahite
a Simeonite prince
base
H3058 יֵהוּא
3058 Yehuw' yay-hoo'
from 3068 and 1931; Jehovah (is) He; Jehu, the name of five
Israelites:--Jehu.
see HEBREW for 03068
see HEBREW for 01931
יֵהוּא (ye.hu) — Jehu.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.16.1;
son of: Hanani (H2607)
§ Jehu = "Jehovah is He"
1) the king of the northern kingdom Israel who overthrew the dynasty of Omri
2) son of Hanani and an Israelite prophet in the time of Baasha and Jehoshaphat
3) the Antothite, a Benjamite, one of David's mighty warriors
4) a descendant of Judah of the house of Hezron
5) son of Josibiah and a chief of the tribe of Simeon
יֵהוּא (ye.hu) — Jehu.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.19.16;
son of: Jehoshaphat (H3092J);
father of: Jehoahaz (H3059)
§ Jehu = "Jehovah is He"
1) the king of the northern kingdom Israel who overthrew the dynasty of Omri
2) son of Hanani and an Israelite prophet in the time of Baasha and Jehoshaphat
3) the Antothite, a Benjamite, one of David's mighty warriors
N-proper — Noun proper masculineHNpm
je'-hu (yehu; meaning uncertain, perhaps "Yahweh is he"; 1Ki 19:16,17; 2Ki 9; 10; Eiou): Son of Jehoshaphat, and descendant of Nimshi, hence, commonly called "the son of Nimshi"; 10th king of Israel, and founder of its IVth Dynasty. Jehu reign for 28 years. His accession may be reckoned at circa 752 BC (some date a few years later).
1. Officer of Ahab:
A soldier of fortune, Jehu appears first as an officer in the body-guard of Ahab. To himself we owe the information that he was present at the judicial murder of Naboth, and that Naboth's sons were put to death with their father (2Ki 9:26). He was in attendance when Ahab drove from Samaria to inspect his new possession in Jezreel, and was witness of the dramatic encounter at the vineyard between the king and the prophet Elijah…
Jehu
Jehovah is he. (1.) The son of Obed, and father of Azariah (1 Chr. 2:38).
(2.) One of the Benjamite slingers that joined David at Ziklag (1 Chr. 12:3).
(3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2 Chr. 19:2; 20:34), who pronounced the sentence of God against Baasha, the king of Israel.
(4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and grandson of Nimshi. The story of his exaltation to the throne is deeply interesting. During the progress of a war against the Syrians, who were becoming more and more troublesome to Israel, in a battle at Ramoth-gilead Jehoram, the king of Israel, had been…
(the living). The founder of the fifth dynasty of the kingdom of Israel, son of Jehoshaphat. (2 Kings 9:2) He reigned over Israel 28 years, B.C. 884-856. His first appearance in history is when he heard the warning of Elijah against the murderer of Naboth. (2 Kings 9:25) In the reigns of Ahaziah and Jehoram, Jehu rose to importance. He was, under the last-named king, captain of the host in the siege of Ramoth-gilead. During this siege he was anointed by Elisha’s servant, and told that he was appointed to be king of Israel and destroyer of the house of Ahab. (2 Kings 9:12) The army at once ordained him king, and he set off full speed for Jezreel. Jehoram, who was lying ill in Jezreel, came out to meet him, as it happened on the…
The son of Hanani, a prophet, sent with messages from God to Baasha king of Israel, and many years afterwards, to Jehoshaphat king of Judah, 1Ki 16:1-7 2Ch 19:1-3 20:34.
The "son" of Jehoshaphat and grandson of Nimshi, (compare 1Ki 19:16 2Ki 9:2) a general of the army of Joram, slew his master, and usurped the throne of Israel, B. C. 884. He reigned twentyeight years. See his history in 1Ki 19:16,17 2Ki 9:1-10:36. He fulfilled the divine purpose in extirpating the family of the impious Ahab, and zealously destroyed the priests of Baal and many other friends of Ahab. But…
