2 Samuel 14:9 — Word Study
WLCוַתֹּ֜אמֶר הָאִשָּׁ֤ה הַתְּקוֹעִית֙ אֶל־ הַמֶּ֔לֶךְ עָלַ֞י אֲדֹנִ֥י הַמֶּ֛לֶךְ הֶעָוֹ֖ן וְעַל־ בֵּ֣ית אָבִ֑י וְהַמֶּ֥לֶךְ וְכִסְא֖וֹ נָקִֽי׃ ס
BSABut the womanʼishshâh [a female person, wife, or mother figure] of TekoaTᵉqôwʻîy saidʼâmar▸ toʼêl the kingmelek My lordʼâdôwn [master, ruler] the kingmelek may any blame beʻâvôn [iniquity, moral evil] on meʻal and onʻal my father’sʼâb housebayith [family, household] and may the kingmelek and his thronekiççêʼ [seat of power, authority] [be] guiltlessnâqîy [innocent, free from blame]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֜אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| הָאִשָּׁ֤ה | the woman | Particle, noun common feminine singular absolute |
| הַתְּקוֹעִית֙ | Tekoite | Particle, noun gentilic feminine singular absolute |
| אֶל־ | to | Preposition |
| הַמֶּ֔לֶךְ | the king | Particle, noun common masculine singular absolute |
| עָלַ֞י | [be] on me | Preposition, suffix |
| אֲדֹנִ֥י | O lord my | Noun common masculine singular construct, suffix |
| הַמֶּ֛לֶךְ | the king | Particle, noun common masculine singular absolute |
| הֶעָוֹ֖ן | the iniquity | Particle, noun common masculine singular absolute |
| וְעַל־ | and on | Conjunction, preposition |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| אָבִ֑י | father my | Noun common masculine singular construct, suffix |
| וְהַמֶּ֥לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| וְכִסְא֖וֹ | and throne his | Conjunction, noun common masculine singular construct, suffix |
| נָקִֽי׃ ס | [be] innocent | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the woman of Tekoa said to the king, “My lord the king, may any blame be on me and on my father’s house, and may the king and his throne be guiltless.” |
| KJV | And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless. |
| ASV | And the woman of Tekoa said unto the king, My lord, O king, the iniquity be on me, and on my father’s house; and the king and his throne be guiltless. |
| YLT | And the woman of Tekoah saith unto the king, 'On me, my lord, O king, [is] the iniquity, and on the house of my father; and the king and his throne [are] innocent.' |
| WEB | The woman of Tekoa said to the king, “My lord, O king, may the iniquity be on me, and on my father’s house; and may the king and his throne be guiltless.” |
| BBE | And the woman of Tekoa said to the king, My lord, O king, may the sin be on me and on my family, and may the king and the seat of his kingdom be clear of sin! |
The translations agree on the meaning of נָקִי — see How Translations Differ.
The sentence has one main clause with two subordinate clauses expressing the woman's pleas.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 Samuel 14:9
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 Plea of the Woman from Tekoagenerated
2 Samuel 14:9 recounts a moment of desperation where a woman from Tekoa approaches the king to plead for justice and mercy. She offers to take the blame for her family's actions, hoping to protect the king's honor and authority. This scene reflects the complexities of familial loyalty and the weight of moral accountability in the context of royal authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 27:13 | His mother replied, “Your curse be on me, my son. Just obey my voice and go get them for me.” |
| 2 | 1 Samuel 25:24 | She fell at his feet and said, “My lord, may the blame be on me alone, but please let your servant speak to you; hear the words of your servant. |
| 3 | Matthew 27:25 | All the people answered, “His blood be on us and on our children!” |
| 4 | 2 Samuel 3:28–29 | Afterward, David heard about this and said, “I and my kingdom are forever guiltless before the LORD concerning the blood of Abner son of Ner. |
| 5 | Numbers 35:33 | Do not pollute the land where you live, for bloodshed pollutes the land, and no atonement can be made for the land on which the blood is shed, except by the blood of the one who shed it. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָקִי, na.Kigenerated
The adjective נָקִי (naqiy) means 'innocent' or 'free from blame.' It describes a state of moral purity and integrity, indicating that a person is not guilty of wrongdoing. The parsing shows it as an adjective, which modifies the subject of the sentence, highlighting the king's status as blameless.
This word emphasizes the woman's desire to absolve the king of any wrongdoing, contrasting her willingness to bear the blame for herself and her family. In this context, it underscores the themes of guilt, innocence, and the moral implications of leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of נָקִי, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it as 'guiltless' or 'innocent.'
There are no significant differences among the translations regarding this word, indicating a consensus on its interpretation in this verse.
Sentence Structuregenerated
The finite verb governing the sentence is וַתֹּ֜אמֶר, and she said, which introduces the woman's speech to the king. The structure includes a direct address to the king, a statement of blame, and a plea for the king's innocence.
The sentence is complex, with multiple phrases that express the woman's thoughts and intentions, emphasizing her role as a mediator seeking justice.
Septuagint Backgroundgenerated
The Septuagint translates וַתֹּ֜אמֶר as εἶπεν, meaning 'she said,' which aligns closely with the Hebrew meaning. This choice maintains the directness of the woman's address to the king.
The Greek word for 'innocent' used in the Septuagint is ἀθῷος, which carries a similar meaning to the Hebrew נָקִי, indicating a consistent understanding of the woman's plea across translations.
In plain words — the whole versegenerated
2 Samuel 14:9 describes a woman from Tekoa who speaks to the king, taking blame for herself and her family while asking that the king and his throne remain innocent. This plea highlights themes of guilt and responsibility within the context of royal authority.
Frequently Asked Questionsgenerated
She is expressing her willingness to accept responsibility for her family's actions, hoping to protect the king's reputation.
She wants to ensure that the king is not held accountable for her family's wrongdoing, highlighting the importance of his authority.
Her plea reflects the complexities of loyalty and justice, as she navigates her family's situation while seeking mercy from the king.
It illustrates the moral responsibilities of leaders and the impact of their decisions on the lives of their subjects.
Reflection Questionsgenerated
- In what ways can I take responsibility for my actions while ensuring justice is served?
- How can I navigate situations where loyalty to family conflicts with moral integrity?
- What does it mean to be innocent in my own life, and how can I maintain that integrity?
- How can I support those who seek justice and mercy in difficult circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 14:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the woman of Tekoah said unto the king, my lord and king,.... With much vehemence, and yet with great respect, fearing an inquisition into her case; which it would not bear, being a fable, and
Read John Gill on 2 Samuel 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.
Read Robert Jamieson on 2 Samuel 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sense is, either, first, this, If I do not inform thee aright, and thou thereby be drawn to give an unrighteous sentence on my behalf, I am willing to bear the whole blame of it before God, and men; I acknowledge thou art wholly innocent in the case. Compare . Or, secondly, this, If through thy forgetfulness or neglect of this my just cause, my adversaries prevail and destroy my son, my desire is, that God would not lay it to the king’ s charge, but rather to me and mine, so the king may be exempted thereby. Whereby she both insinuates her great esteem of and affection for the king, thereby winning upon him to compass her design; and withal implies that such an omission of the king’ s…
Read Matthew Poole on 2 Samuel 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 14:9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity [be] on me, and on my father’ s house: and the king and his throne [be] guiltless.Ver. 9. The iniquity be on me,] q.d., I am so confident of my surviving son’ s innocency, that I doubt not to take the blame upon myself, and dare be bold to say, that you and yours shall sustain no prejudice by favouring my cause, and protecting my child. See the like expressions in Genesis 27:13 Matthew 27:25.
Read John Trapp on 2 Samuel 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The iniquity be on me—i.e., if there be any wrong in thus condoning blood-guiltiness, let the responsibility rest on me. Although the king has granted her request, the woman seeks to prolong the interview that she may lead him to commit himself more completely.
Read Charles John Ellicott on 2 Samuel 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The iniquity be on me] She intimates that, if the king should suppose that the not bringing the offender to the assigned punishment might reflect on the administration of justice in the land, she was willing that all blame should attach to her and her family, and the king and his throne be guiltless.
Read AdamClarke on 2 Samuel 14 →CambridgeThe Cambridge Bible for Schools and Colleges9. the iniquity be on me, &c.] If there is any guilt in thus leaving bloodshed unavenged, may I and my family bear the punishment. She wishes to lead the king up to a more definite promise, before she applies her parable to the case of Absalom.
Read Cambridge on 2 Samuel 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe iniquity be on me ... - Compare the principle in Genesis 9:5-6; Numbers 35:30-34. The woman therefore says, if there is any such guilt in sparing my son, may it rest upon me and my house, not on David and his throne.
Read Albert Barnes on 2 Samuel 14 →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
But the woman of Tekoa said to the king, “My lord the king, may any blame be on me and on my father’s house, and may the king and his throne be guiltless.”
The woman of Tekoa said to the king, “My lord, O king, may the iniquity be on me, and on my father’s house; and may the king and his throne be guiltless.”
But the woman of Tekoa said to the king, “My lord the king, may any blame be on me and on my father’s house, and may the king and his throne be guiltless.”
The Tekoan woman said to the king, “My lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!”
Tyndale line
And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.
And the woman of Tekoa said unto the king, My lord, O king, the iniquity be on me, and on my father’s house; and the king and his throne be guiltless.
And the woman of Tekoa said unto the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.
And the woman of Tekoah said to the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.
Then the woman of Tekoah said vnto the King, My lord, O King, this trespas be on me, and on my fathers house, and the King and his throne be giltlesse.
Strictly literal
And the woman of Tekoah said to the king, Upon me, my lord, O king, be the iniquity, and upon my father's house; and the king and his throne be guiltless.
And the woman of Tekoah saith unto the king, 'On me, my lord, O king, [is] the iniquity, and on the house of my father; and the king and his throne [are] innocent.'
And the woman of Tekoah says to the king, “On me, my lord, O king, [is] the iniquity, and on the house of my father; and the king and his throne [are] innocent.”
Then said the woman of Tekoa unto the king, On me, my Lord, O king, be the iniquity, and on my father's house: and may the king and his throne be guiltless.
The woman of Tekoa replied to the king, “My master, king, may the guilt be on me and on my father's family. The king and his throne are guiltless.”
From the Latin
And the woman of Thecua said to the king: Upon me, my lord, be the iniquity, and upon the house of my father: but may the king and his throne be guiltless.
Simplified
“Thank you, Your Majesty,” said the woman. “I and my family will take the blame, and may Your Majesty and your family be held to be innocent.”
And the woman of Tekoa said to the king, My lord, O king, may the sin be on me and on my family, and may the king and the seat of his kingdom be clear of sin!
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 in wording, with the Septuagint matching all 15 words of the Hebrew text. The Dead Sea Scrolls contain partial restorations but align with the Masoretic Text in essence.
וַתֹּ֜אמֶר הָאִשָּׁ֤ה הַתְּקוֹעִית֙ אֶל־ הַמֶּ֔לֶךְ עָלַ֞י אֲדֹנִ֥י הַמֶּ֛לֶךְ הֶעָוֹ֖ן וְעַל־ בֵּ֣ית אָבִ֑י וְהַמֶּ֥לֶךְ וְכִסְא֖וֹ נָקִֽי׃ ס
15 of the 15 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.
[ותאומר] [האשה] [התקועית] [אל] המלך על׳י אדונ׳י [המלך] [העוון] [ועל] [בית] [אב׳י] [והמלך] [וכסא] ממלכת׳ו נקי
3 words on the leather — 2 partly restored, 11 supplied entire by an editor.
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 Samuel 14:9
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.
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
תְּקוֹעִי (teqo'i) refers to a Tekoite, an inhabitant of the town of Tekoa. It is derived from the root word for Tekoa, which means 'trumpet blast.' The entries consistently identify it as an adjective related to the people of Tekoa.
תְּקוֹעִי, תְּקֹעִי adj.gent. of foregoing [w.bp.ad]
base
H8621 תְּקוֹעִי, תְּקֹעִי
8621 Tqow`iy tek-o-ee'
or Tqo iy {tek-o-ee'}; patronymically from 8620; a Tekoite or
inhabitant of Tekoah:--Tekoite.
see HEBREW for 08620
תְּקוֹעִי (te.qo.i) — Tekoa.
Tekoite, of Tekoa "trumpet blast"
an inhabitant of Tekoa
Another spelling of te.qo.a (תְּקוֹעַ "Tekoa" H8620)
Art | Ngfsa — Particle · noun gentilic feminine singular absoluteHTd/Ngfsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp1bs
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
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…
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa