2 Kings 9:24 — Word Study
WLCוְיֵה֞וּא מִלֵּ֧א יָד֣וֹ בַקֶּ֗שֶׁת וַיַּ֤ךְ אֶת־ יְהוֹרָם֙ בֵּ֣ין זְרֹעָ֔יו וַיֵּצֵ֥א הַחֵ֖צִי מִלִּבּ֑וֹ וַיִּכְרַ֖ע בְּרִכְבּֽוֹ׃
BSA◂Then JehuYêhûwʼ [with his full strength, mightily] drewmâlêʼ■ his bowqesheth [an archer's weapon] and shotnâkâh▸ JoramYᵉhôwrâm [between the shoulder blades, in his arms] betweenbêyn the shoulderszᵉrôwaʻ [between his arms, in the area of his heart] The arrowchitstsîy [sharp projectile, piercing instrument] piercedyâtsâʼ▸ his heartlêb [the center of his being, his innermost self] and he slumped downkâraʻ▸ [fell, sank, collapsed] in his chariotrekeb [vehicle, throne, seat of power]
| Greek | English | Parsing |
|---|---|---|
| וְיֵה֞וּא | and Jehu | Conjunction, noun proper masculine |
| מִלֵּ֧א | he filled | Verb, Piel, perfect third person masculine singular |
| יָד֣וֹ | hand his | Noun common both singular construct, suffix |
| בַקֶּ֗שֶׁת | with bow | Preposition, noun common feminine singular absolute |
| וַיַּ֤ךְ | and he struck | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יְהוֹרָם֙ | Jehoram | Noun proper masculine |
| בֵּ֣ין | between | Prep |
| זְרֹעָ֔יו | arms his | Noun common masculine plural construct, suffix |
| וַיֵּצֵ֥א | and it came out | Verb, Qal, sequential imperfect third person masculine singular |
| הַחֵ֖צִי | the arrow | Particle, noun common masculine singular absolute |
| מִלִּבּ֑וֹ | from heart his | Preposition, noun common masculine singular construct, suffix |
| וַיִּכְרַ֖ע | and he sank down | Verb, Qal, sequential imperfect third person masculine singular |
| בְּרִכְבּֽוֹ׃ | in chariot his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Jehu drew his bow and shot Joram between the shoulders. The arrow pierced his heart, and he slumped down in his chariot. |
| KJV | And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot. |
| ASV | And Jehu drew his bow with his full strength, and smote Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot. |
| YLT | And Jehu hath filled his hand with a bow, and smiteth Jehoram between his arms, and the arrow goeth out from his heart, and he boweth down in his chariot. |
| WEB | Jehu drew his bow with his full strength, and struck Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot. |
| BBE | Then Jehu took his bow in his hand, and with all his strength sent an arrow, wounding Joram between the arms; and the arrow came out at his heart, and he went down on his face in his carriage. |
Where they part company is in the verb choices for Jehu's action — see How Translations Differ.
The sentence is structured around a main action followed by the consequences of that action, illustrating a clear cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיֵהוּא
verbמָלֵא
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 9:24
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 Death of Joramgenerated
2 Kings 9:24 describes a critical moment when Jehu, fulfilling God's judgment, strikes down King Joram. This act is part of a larger narrative concerning the downfall of the house of Ahab, illustrating the consequences of idolatry and disobedience in Israel's kingship. The surrounding verses provide context for Jehu's actions and the prophetic words that led to this moment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 22:34 | However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!” |
| 2 | Job 20:23–25 | When he has filled his stomach, God will vent His fury upon him, raining it down on him as he eats. |
| 3 | Psalm 50:22 | Now consider this, you who forget God, lest I tear you to pieces, with no one to rescue you: |
| 4 | Proverbs 21:30 | There is no wisdom, no understanding, no counsel that can prevail against the LORD. |
| 5 | Ecclesiastes 8:12–13 | Although a sinner does evil a hundred times and still lives long, yet I also know that it will go well with those who fear God, who are reverent in His presence. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יֵהוּא, ve.ye.Hu'generated
The name יֵהוּא (yehu) means 'Jehovah is He' and refers to Jehu, a king known for his violent overthrow of the Omri dynasty. The parsing indicates it is a proper masculine noun, emphasizing Jehu's identity and role in this narrative.
Jehu's actions are significant as they fulfill a prophetic judgment against the house of Ahab, marking a pivotal shift in Israel's history. His name is associated with divine purpose and authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses shot for the action of Jehu, a term also found in the KJV and ASV.
Sentence Structuregenerated
The main verb מִלֵּא (he filled) governs the sentence, indicating Jehu's action of drawing his bow and shooting Joram. The structure emphasizes the sequential nature of the actions, with several phrases detailing the circumstances and effects of the shot.
The sentence unfolds through a series of clauses, with the subject Jehu performing the actions of striking and the arrow exiting from Joram's heart, illustrating the direct consequence of Jehu's lethal intent.
Septuagint Backgroundgenerated
The Septuagint translates Jehu's action with the Greek word ἔπλησεν (he filled), which indicates a completion of the action, aligning with the Hebrew meaning of decisively fulfilling a task.
This choice of word suggests a strong emphasis on the finality of Jehu's act, reinforcing the narrative of judgment against Joram.
In plain words — the whole versegenerated
2 Kings 9:24 tells us that Jehu shot Joram with an arrow, striking him fatally. This moment is part of Jehu's mission to eliminate the house of Ahab, fulfilling God's judgment against their idolatry.
Frequently Asked Questionsgenerated
Jehu's action signifies the execution of God's judgment against the house of Ahab for their idolatry and evil deeds, fulfilling the prophetic word.
This event marks a pivotal moment in the transition of power in Israel, as Jehu is anointed to bring about the end of Ahab's dynasty.
The arrow represents the swift and lethal judgment of God, executed through Jehu as an instrument of divine retribution.
Jehu's actions remind us of the seriousness of God's judgment and the consequences of turning away from Him.
Reflection Questionsgenerated
- What does this passage teach us about the consequences of disobedience to God?
- How can we apply the lessons from Jehu's actions in our own lives?
- In what ways do we see God's judgment manifesting in our world today?
- How does understanding the historical context of this event enhance our reading of the text?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 9:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jehu drew a bow with his full strength,.... To give the arrow all the force he could; and smote Jehoram between his arms; that is, between his shoulders, his back being turned to him, and the
Read John Gill on 2 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.
Read Robert Jamieson on 2 Kings 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBetween his arms; between his shoulders, when he was turned or turning back, the chariot being probably open behind, as many times they were.
Read Matthew Poole on 2 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 9:24 And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.Ver. 24. And the arrow went out at his heart.] Jehu was an excellent marksman; but it was God that guided his hand, strengthened his arm, and ordered his arrow.
Read John Trapp on 2 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) And Jehu drew . . . strength.—See margin, which, however, is not quite accurate. Rather it should be, And Jehu had filled his hand (with an arrow) on the bow—i.e., had meanwhile put an arrow on his bow ready to shoot. Keil explains, “filled his hand with the bow,” i.e., seized the bow. The phrase “to fill a bow” means to stretch it, both in Hebrew (Zechariah 9:13) and in Syriac (Psalms 11:2). In Psalms 64:4. Symmachus renders the Hebrew, “they have aimed their arrow,” by the Greek, ἐπλήρωσαντὸτόξον, “they have filled the bow.” Between his arms—i.e., between the shoulders, as he was flying; Vulg., “inter scapulas.” The arrow went out at his heart.—Or, came out from his heart. It struck…
Read Charles John Ellicott on 2 Kings 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Drew a bow with his full strength] The marginal reading is correct: He filled his hand with a bow. That is, "He immediately took up his bow, set his arrow, and let fly." This is the only meaning of the passage. Between his arms] That is, between his shoulders; for he was now turned, and was flying from Jehu.
Read AdamClarke on 2 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges24. drew a [R.V. his] bow with his full strength] Literally as on margin of R.V. ‘filled his hand with the bow’, which expresses the attitude of a bowman as he shoots. between his arms] As he was in flight, the arrow passed between his shoulders and so went through the breast. He was mortally wounded and could not be stayed up in his chariot, but died at once. Instead of ‘in his chariot’ the LXX. renders ‘upon his knees, reading the preposition in αψλλε as a part of the root and treating the word as if it had been αψλιε.
Read Cambridge on 2 Kings 9 →Albert Barnes1798–1870Barnes' Notes on the BibleJehu drew a bow ... - literally, as in the margin, i. e., “Jehu took a bow in his hand.” The arrow struck Jehoram’s back, between his two shoulders, as he fled.
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
Then Jehu drew his bow and shot Joram between the shoulders. The arrow pierced his heart, and he slumped down in his chariot.
Jehu drew his bow with his full strength, and struck Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot.
Then Jehu drew his bow and shot Joram between the shoulders. The arrow pierced his heart, and he slumped down in his chariot.
Jehu aimed his bow and shot an arrow right between Jehoram’s shoulders. The arrow went through his heart and he fell to his knees in his chariot.
Tyndale line
And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.
And Jehu drew his bow with his full strength, and smote Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot.
And Jehu drew his bow with his full strength, and smote Joram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.
And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.
But Iehu tooke a bowe in his hande, and smote Iehoram betweene the shoulders, that the arowe went through his heart: and he fell downe in his charet.
Strictly literal
And Jehu took his bow in his hand, and smote Jehoram between his arms, and the arrow went out through his heart; and he sank down in his chariot.
And Jehu hath filled his hand with a bow, and smiteth Jehoram between his arms, and the arrow goeth out from his heart, and he boweth down in his chariot.
And Jehu has filled his hand with a bow, and strikes Jehoram between his arms, and the arrow goes out from his heart, and he bows down in his chariot.
And Jehu grasped the bow with his full strength, and struck Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.
Then Jehu drew his bow with his full strength and shot Joram between his shoulders; the arrow went through his heart, and he sank down in his chariot.
From the Latin
But Jehu bent Iris bow with his hand, and shot Joram between the shoulders: and the arrow went out through his heart, and immediately he fell in his chariot.
Simplified
Jehu picked up his bow and shot Joram between the shoulders. The arrow went through his heart and he collapsed dead in his chariot.
Then Jehu took his bow in his hand, and with all his strength sent an arrow, wounding Joram between the arms; and the arrow came out at his heart, and he went down on his face in his carriage.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with only minor differences in structure. The Septuagint captures the essence of the Hebrew text while presenting it in its own grammatical style, reflecting the same violent action by Jehu.
וְיֵה֞וּא מִלֵּ֧א יָד֣וֹ בַקֶּ֗שֶׁת וַיַּ֤ךְ אֶת־ יְהוֹרָם֙ בֵּ֣ין זְרֹעָ֔יו וַיֵּצֵ֥א הַחֵ֖צִי מִלִּבּ֑וֹ וַיִּכְרַ֖ע בְּרִכְבּֽוֹ׃
13 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 9:24
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.
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
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
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…
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp3ms — Noun common both singular construct · suffixHNcbsc/Sp3ms
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהוֹרָם (Yhowram) means 'Jehovah is exalted' and refers to several historical figures, including a king of Judah, a king of Israel, and a priest during the reign of Jehoshaphat. The name is derived from the elements for Jehovah and 'to raise up.' It appears in the context of the Divided Monarchy, with notable figures being Jehoram, son of Jehoshaphat, and Jehoram, son of Ahab.
יְהוֹרָם, יוֹרָם, יֹרָם n.pr.m. (י׳ is exalted)
king of Judah, son of Jehoshaphat
king of Israel son of Ahab
priest in time of Jehoshaphat
son of Tou, king of Hamath
a Levite
base
H3088 יְהוֹרָם, יוֹרָם, יֹרָם
3088 Yhowram yeh-ho-rawm'
from 3068 and 7311; Jehovah-raised; Jehoram, the name of a
Syrian and of three Israelites:--Jehoram, Joram. Compare 3141.
see HEBREW for 03068
see HEBREW for 07311
see HEBREW for 03141
יְהוֹרָם (ye.ho.ram) — Jehoram.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ki.22.50;
son of: Jehoshaphat (H3092I);
brother of: Azariah (H5838Q), Jehiel (H3171J), Zechariah (H2148J), Azariahu (H5838R), Michael (H4317O) and Shephatiah (H8203K); married to Athaliah (H6271);
father of: Ahaziah (H0274H) and Jehosheba (H3089); also called Joram at 2Ki.8.21,23,24; 11.2; 2x
§ Jehoram or Joram = "Jehovah is exalted"
1) son of king Jehoshaphat of Judah and himself king of Judah for 8 years; his wife was the wicked Athaliah who was probably the instigator for his returning the nation of Judah to the worship of Baal
2) son of king Ahab of the northern kingdom of Israel and king of Israel himself for 12 years; he was murdered by Jehu on the plot of land for which his father had murdered Naboth thus fulfilling the prophecy of Elijah to the very letter
N-proper — Noun proper masculineHNpm
Jehoram
Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his father to congratulate David on the occasion of his victory over Hadadezer (2 Sam. 8:10).
(2.) A Levite of the family of Gershom (1 Chr. 26:25).
(3.) A priest sent by Jehoshaphat to instructruct the people in Judah (2 Chr. 17:8).
(4.) The son of Ahab and Jezebel, and successor to his brother Ahaziah on the throne of Israel. He reigned twelve years, B.C. 896-884 (2 Kings 1:17; 3:1). His first work was to reduce to subjection the Moabites, who had asserted their independence in the reign of his brother. Jehoshaphat, king of Judah, assisted Jehoram in this effort. He was further helped by his ally the king of…
(whom Jehovah has exalted). Son of Ahab king of Israel, who succeeded his brother Ahaziah B.C. 896, and died B.C. 884. The alliance between the kingdoms of Israel and Judah, commenced by his father and Jehoshaphat, was very close throughout his reign. We first find him associated with Jehoshaphat and the king of Edom in a war against the Moabites. The three armies were in the utmost danger of perishing for want of water. The piety of Jehoshaphat suggested an inquiry of Jehovah, thorough Elisha. After reproving Jehoram, Elisha, for Jehoshaphat’s sake, inquired of Jehovah, and received the promise of an abundant supply of water, and of a great victory over the Moabites; a promise which was immediately fulfilled. The allies pursued them with great slaughter into their own land, which they utterly ravaged and destroyed most of its cities. Kirharaseth alone remained, the there the king of…
See JORAM.
exaltation of the Lord
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word חֵ֫צִי (*chitsiy*) means 'arrow.' It is derived from the root word associated with H2671. All entries consistently define it as an arrow, with no significant disagreement among the lexicons.
חֵ֫צִי n.m. arrow
base
H2678 חֵ֫צִי arrow
2678 chitstsiy khits-tsee'
or chetsiy {chay-tsee'}; prolongation from 2671; an
arrow:--arrow.
see HEBREW for 02671
חֵ֫צִי (chits.tsi) — arrow.
arrow
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ar'-o. See ARCHERY; ARMOR.
Used by the Jews both in hunting and in war; sometimes merely a sharpened reed, sometimes feathered, barbed, and even poisoned, Job 6:4. The bow was of various forms and materials, and many could be used only by the strongest men, Ps 18:34. Arrows were used to convey fire to an enemy’s house, and for divination, Eze 21:21. The word is applied symbolically to children, Ps 127:4,5; to the lightning, Ps 18:14 Hab 3:11; to sudden calamities, Job 6:4 Ps 38:2 91:5
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
כָּרַע (kara`) means to bow down or bend the knee. It encompasses actions like kneeling in reverence, crouching, or sinking down, and can also imply causing someone or something to bow. The term appears in various contexts, including expressions of grief and submission.
כָּרַע bow down
Qal
bow
bow down, of the crouching lion
bow down over (in order to lie with) a woman
bow down, of a woman in childbirth
Hiph.
cause to bow in grief
cause to bow down in death
base
H3766 כָּרַע bow down
3766 kara` kaw-rah'
a primitive root; to bend the knee; by implication, to sink,
to prostrate:--bow (down, self), bring down (low), cast down,
couch, fall, feeble, kneeling, sink, smite (stoop) down,
subdue, X very.
כָּרַע (ka.ra) — to bow.
1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence
1a) (Qal)
1a1) to bow
1a2) to bow down, crouch
1a3) to bow down over
1a4) to tilt, lean
1b) (Hiphil) to cause to bow
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms