Isaiah 38:9 — Word Study
WLCמִכְתָּ֖ב לְחִזְקִיָּ֣הוּ מֶֽלֶךְ־ יְהוּדָ֑ה בַּחֲלֹת֕וֹ וַיְחִ֖י מֵחָלְיֽוֹ׃
BSA[This is] a writingmiktâb [a letter or poetic composition] by HezekiahChizqîyâh [a king who served Jehovah] kingmelek [a royal ruler] of JudahYᵉhûwdâh [the tribe and region descended from Judah] after his illnesschâlâh [a time of sickness or disease] and recoverychâyâh▸ [a restoration to health, when he was revived and lived again]
| Greek | English | Parsing |
|---|---|---|
| מִכְתָּ֖ב | a writing | Noun common, masculine singular absolute |
| לְחִזְקִיָּ֣הוּ | of Hezekiah | Preposition, noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יְהוּדָ֑ה | Judah | Noun proper |
| בַּחֲלֹת֕וֹ | when was sick he | Preposition, verb qal infinitive construct common, suffix |
| וַיְחִ֖י | and he lived | Verb, Qal, sequential imperfect third person masculine singular |
| מֵחָלְיֽוֹ׃ | from sickness 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 | This is a writing by Hezekiah king of Judah after his illness and recovery: |
| KJV | ¶ The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: |
| ASV | The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness. |
| YLT | A writing of Hezekiah king of Judah concerning his being sick, when he reviveth from his sickness: |
| WEB | The writing of Hezekiah king of Judah, when he had been sick, and had recovered of his sickness: |
| BBE | The writing of Hezekiah, king of Judah, after he had been ill, and had got better from his disease. |
Where they part company is in the phrasing of מִכְתָּב — see How Translations Differ.
The sentence has a main clause with two subordinate phrases that provide context and detail about the writing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָיָה
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 — Isaiah 38:9
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 — Hezekiah's Account of Recoverygenerated
Isaiah 38:9 presents a personal writing by Hezekiah, the king of Judah, detailing his experience following a serious illness and his subsequent recovery. This account reflects his relationship with God and the divine intervention he experienced during his time of sickness. Hezekiah's narrative serves as a testimony to God's healing power, similar to themes found in Psalm 30:1-3 and Exodus 15:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 12:1–6 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 2 | Exodus 15:1–21 | Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. |
| 3 | Judges 5:1–31 | On that day Deborah and Barak son of Abinoam sang this song: |
| 4 | 1 Samuel 2:1–10 | At that time Hannah prayed: “My heart rejoices in the LORD in whom my horn is exalted. My mouth speaks boldly against my enemies, for I rejoice in Your salvation. |
| 5 | Psalm 18:1 | I love You, O LORD, my strength. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מִכְתָּב, mikh.Tavgenerated
The Hebrew word מִכְתָּב (mikh.tav) refers to a written document, such as a letter or poetic composition. It is derived from a root meaning 'to write' and encompasses various forms of writing, including letters and official documents. In this verse, it signifies Hezekiah's personal account of his experiences.
The noun is in the masculine singular form, indicating a specific instance of writing. It appears frequently in the Hebrew Bible, often in contexts that highlight the importance of written communication, such as God's laws or personal reflections.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the verse describes a writing by Hezekiah.
Sentence Structuregenerated
The main clause is centered on the noun phrase מִכְתָּב, a writing, which serves as the subject of the sentence. The structure includes several prepositional phrases that elaborate on the writer's identity and circumstances surrounding the writing.
The finite verb is implied in the context, as the sentence describes the state of being of the writing itself, emphasizing the personal nature of Hezekiah's account.
Septuagint Backgroundgenerated
The Septuagint translates מִכְתָּב as προσευξὴ (proseuxē), which means 'a prayer.' This choice suggests a focus on the spiritual aspect of Hezekiah's writing, framing it as a plea or expression of devotion rather than merely a record of events.
This interpretation may reflect a broader understanding of Hezekiah's experience, emphasizing his reliance on God during his illness.
In plain words — the whole versegenerated
Isaiah 38:9 contains a writing by Hezekiah, the king of Judah, after he recovered from a serious illness. This account highlights his experience of sickness and the restoration of his health, emphasizing his relationship with God.
Frequently Asked Questionsgenerated
It reveals his personal experience of illness and recovery, showcasing his faith and reliance on God.
Hezekiah was a king known for his religious reforms and devotion to Jehovah, making his account of healing particularly impactful.
It parallels other biblical writings that reflect on healing and divine intervention, such as in the Psalms.
We can learn about the importance of faith during difficult times and the power of prayer and divine healing.
Reflection Questionsgenerated
- How can I relate my own experiences of healing or recovery to my faith?
- What role does written expression play in sharing our personal stories with others?
- In what ways can I support others who are going through difficult times, similar to how Hezekiah reflected on his struggles?
- How does Hezekiah's story inspire me to trust in God's healing power?
The early church on this verse — how the Fathers read it
Jerome references this verse in his writings, noting Hezekiah's experience during his illness and recovery as significant in understanding the text.
The Scripture of King Hezekiah of Judah when he became ill and recovered from his illness. LXX. The Prayer of King Hezekiah of Judah when he was sick and rose from his sickness.Early Church Fathers on Isaiah 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 38:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe writing of Hezekiah king of Judah,.... The Septuagint and Arabic versions call it a "prayer": but the Targum, much better, "a writing of confession;'' in which the king owns his murmurings and
Read John Gill on Isaiah 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: -The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of 2 Kings and 2 Chronicles. Verse 9.
Read Robert Jamieson on Isaiah 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHezekiah was a good man, and full of the Holy Ghost, and inspired by him to write this, both as a testimony of his own gratitude to God, and for the instruction of after-ages.
Read Matthew Poole on Isaiah 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 38:9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:Ver. 9. The writing of Hezekiah.] Scriptum confessionis, a song of thanksgiving set forth by Hezekiah, and here inserted by the prophet Isaiah, as a public instrument and lasting monument of God’ s great goodness to him in his late recovery; such a thankful man is worth his weight in the gold of Ophir. Heathens in such a case were wont to hang up tables in the temples of their gods. Papists build chapels, erect altars, hang up memories, as they call them, and vow presents to their he saints and she saints. But among us, alas! it is according to the Italian proverb, When the disease is…
Read John Trapp on Isaiah 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The writing of Hezekiah . . .—Isaiah 38:21-22 would seem to have their right place before the elegiac psalm that follows. The culture which the psalm implies is what might have been expected from one whom Isaiah had trained, who had restored and organised the worship of the Temple (2 Chronicles 29:25-30), who spoke to Levites and soldiers as a preacher (2 Chronicles 30:22; 2 Chronicles 32:6), “speaking comfortably” (literally, to their heart), and who had directed the compilation of a fresh set of the proverbs ascribed to Solomon (Proverbs 25:1). It will be seen, as we go through the hymn, that it presents echoes of the Book of Job as well as of the earlier Psalms.
Read Charles John Ellicott on Isaiah 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The writing of Hezekiah] Here the book of Kings deserts us, the song of Hezekiah not being inserted in it. Another copy of this very obscure passage (obscure not only from the concise poetical style, but because it is probably very incorrect) would have been of great service. The MSS. and ancient Versions, especially the latter, will help us to get through some of the many difficulties which we meet with in it.
Read AdamClarke on Isaiah 38 →CambridgeThe Cambridge Bible for Schools and Colleges9–20. Hezekiah’s thanksgiving for his recovery. This poem, which is not given in the parallel narrative in 2 Kings, must have been inserted here from an independent source. An external mark of the insertion is found in the displacement of Isa 38:21-22 from their proper context. The superscription (Isaiah 38:9) resembles several of those in the book of Psalms, and was no doubt found in the document from which the poem was transcribed. The song, therefore, was in all probability traditionally ascribed to Hezekiah, but whether this judgment rests on historical authority, or merely on its inherent suitability to his circumstances, it is impossible to say. The linguistic evidence seems to point…
Read Cambridge on Isaiah 38 →Albert Barnes1798–1870Barnes' Notes on the BibleThe writing of Hezekiah - This is the title to the following hymn - a record which Hezekiah made to celebrate the goodness of God in restoring him to health.
Read Albert Barnes on Isaiah 38 →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
This is a writing by Hezekiah king of Judah after his illness and recovery:
The writing of Hezekiah king of Judah, when he had been sick, and had recovered of his sickness:
This is a writing by Hezekiah king of Judah after his illness and recovery:
This is the prayer of King Hezekiah of Judah when he was sick and then recovered from his illness:
Tyndale line
¶ The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:
The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness.
The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness.
The writing of Hezekiah king of Judah, when he had been sick, and had recovered from his sickness:
The writing of Hezekiah King of Iudah, when he had bene sicke, and was recouered of his sickenesse.
Strictly literal
The writing of Hezekiah king of Judah, when he had been sick and had recovered from his sickness:
A writing of Hezekiah king of Judah concerning his being sick, when he reviveth from his sickness:
A writing of Hezekiah king of Judah concerning his being sick when he revives from his sickness:
The writing of Hezekiah the king of Judah, when he had been sick, and was recovered of his sickness:
This was the written prayer of Hezekiah king of Judah, when he had been sick and then recovered:
From the Latin
The writing of Ezechias king of Juda, when he had been sick, and was recovered of his sickness.
Simplified
This is what Hezekiah, king of Judah, wrote after he recovered from his sickness:
The writing of Hezekiah, king of Judah, after he had been ill, and had got better from his disease.
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 6 of the 7 words matching. The Dead Sea Scrolls also reflect a similar text, confirming the consistency of Hezekiah's account across these ancient witnesses.
מִכְתָּ֖ב לְחִזְקִיָּ֣הוּ מֶֽלֶךְ־ יְהוּדָ֑ה בַּחֲלֹת֕וֹ וַיְחִ֖י מֵחָלְיֽוֹ׃
6 of the 7 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.
מכתב ליחוזקיה מלכ יהודה בחוליותי׳ו ויחי מחולי׳ו
7 words on the leather.
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 Isaiah 38:9
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.
מִכְתָּב (miktab) refers to writing or a thing that is written, including handwriting and documents like letters or edicts. The word is derived from a root meaning to write. It appears in contexts related to written works, such as titles. There are no significant disagreements among the lexicons regarding its meaning.
מִכְתָּב n.m. writing
= hand-writing
= thing written
in a title
base
H4385 מִכְתָּב writing . = hand-writing
. = thing written
. in a title
4385 miktab mik-tawb'
from 3789; a thing written, the characters, or a document
(letter, copy, edict, poem):--writing.
see HEBREW for 03789
מִכְתָּב (mikh.tav) — writing.
1) writing, thing written
1a) handwriting
1b) thing written
1c) writing
N-ms — Noun common · masculine singular absoluteHNcmsa
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
חִזְקִיָּהוּ (Hizqiyahu) means "Jehovah is my strength" and refers primarily to Hezekiah, the 12th king of Judah, known for his religious reforms. The name is derived from the roots meaning 'to strengthen' and 'Jah' (a form of Jehovah). Hezekiah is noted for his lineage as a descendant of David and is mentioned in various contexts, including his role during the Divided Monarchy and the Exile.
חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה n.pr.m. (י׳ hath strengthened, י׳ strengtheneth)
son of Ahaz, King of Judah
great-great-grandson pf proph. Zephaniah
man of royal Davidic line
head of a family of returned exiles
an Ephraimite, Ahaz’s time
base
H2396 חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה (י׳ hath strengthened, י׳ strengtheneth)
2396 Chizqiyah khiz-kee-yaw'
or Chizqiyahuw {khiz-kee-yaw'-hoo}; also Ychizqiyah
{yekh-iz-kee-yaw'}; or Ychizqiyahuw {yekh-iz-kee-yaw'-hoo};
from 2388 and 3050; strengthened of Jah; Chizkijah, a king of
Judah, also the name of two other Israelites:--Hezekiah,
Hizkiah, Hizkijah. Compare 3169.
see HEBREW for 02388
see HEBREW for 03050
see HEBREW for 03169
חִזְקִיָּהוּ (chiz.qiy.yah) — Hezekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.16.20;
son of: Ahaz (H0271) and Abi (H0021);
brother of: Maaseiah (H4641J); married to Hephzibah (H2657);
father of: Manasseh (H4519H)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
1) 12th king of Judah, son of Ahaz and Abijah; a good king in that he served Jehovah and did away with idolatrous practices
2) great-great-grandfather of Zephaniah the prophet
3) son of Neariah, a descendant of David
4) head of a family of returning exiles in the time of Nehemiah
חִזְקִיָּהוּ (chiz.qiy.yah) — Hizkiah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.3.23;
son of: Neariah (H5294);
brother of: Elioenai (H0454B) and Azrikam (H5840)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Hezekiah
Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the “brazen serpent,” which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in…
(the might of Jehovah). Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. (2 Kings 18:5) Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, (Numbers 21:9) which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. (2 Chronicles 29:30,31) At the head of a repentant…
A pious king of Judah, succeeded his father Ahaz about 726 B. C., and died about 698 B. C. His history is contained in 2Ki 18:12-21 2Ch 29:1-32:33. Compare Isa 36:1-38:22. His reign is memorable for his faithful efforts to restore the worship of Jehovah; for his pride and presumption towards the Assyrians; for the distractions of their invading host in answer to his prayer; for his sickness and humiliation, and the prolonging of his life fifteen years of peace. He was succeeded by the unworthy Manasseh.
strength of the Lord
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.
חֳלִי n.m. sickness
base
H2483 חֳלִי sickness
2483 choliy khol-ee'
from 2470; malady, anxiety, calamity:--disease, grief, (is)
sick(-ness).
see HEBREW for 02470
חֳלִי (cho.li) — sickness.
sickness
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms