Isaiah 7:6 — Word Study
WLCנַעֲלֶ֤ה בִֽיהוּדָה֙ וּנְקִיצֶ֔נָּה וְנַבְקִעֶ֖נָּה אֵלֵ֑ינוּ וְנַמְלִ֥יךְ מֶ֙לֶךְ֙ בְּתוֹכָ֔הּ אֵ֖ת בֶּן־ טָֽבְאַֽל׃ ס
BSALet us invadeʻâlâh▸ [go up against, attack] JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob] terrorize itqûwts▸ [vex, trouble] and divide itbâqaʻ▸ [break, rend] among ourselvesʼêl [to us, for us] Then we can installmelek [set, make] the sonbên [descendant, offspring] of Tabealṭâbᵉʼêl over ittâvek as kingmâlak▸ [ruler, monarch, having authority]
| Greek | English | Parsing |
|---|---|---|
| נַעֲלֶ֤ה | let us go up | Verb, Qal, imperfect first person common plural |
| בִֽיהוּדָה֙ | on Judah | Preposition, noun proper |
| וּנְקִיצֶ֔נָּה | and let us demolish it | Conjunction, verb hiphil first person common plural, suffix |
| וְנַבְקִעֶ֖נָּה | and let us break into it | Conjunction, verb hiphil first person common plural, suffix |
| אֵלֵ֑ינוּ | to ourselves | Preposition, suffix |
| וְנַמְלִ֥יךְ | and let us make king | Conjunction, verb hiphil first person common plural |
| מֶ֙לֶךְ֙ | a king | Noun common, masculine singular absolute |
| בְּתוֹכָ֔הּ | in [the] midst of it | Preposition, noun common masculine singular construct, suffix |
| אֵ֖ת | the object marker | Particle |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| טָֽבְאַֽל׃ ס | Tabeel | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘Let us invade Judah, terrorize it, and divide it among ourselves. Then we can install the son of Tabeal over it as king.’ |
| KJV | Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: |
| ASV | Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel; |
| YLT | We go up into Judah, and we vex it, And we rend it unto ourselves, And we cause a king to reign in its midst — The son of Tabeal. |
| WEB | “Let’s go up against Judah, and tear it apart, and let’s divide it among ourselves, and set up a king within it, even the son of Tabeel.” |
| BBE | Let us go up against Judah, troubling her, and forcing our way into her, and let us put up a king in her, even the son of Tabeel: |
Where they part company is וּנְקִיצֶ֔נָּה — see How Translations Differ.
The sentence is structured around a main action with several intended outcomes, showing the conspirators' comprehensive plan.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
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 7:6
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 Conspiracy Against Judahgenerated
Isaiah 7:6 reveals a plot by Aram and Ephraim to invade Judah. They plan to terrorize the people and install a puppet king, the son of Tabeal. This reflects the political tensions during the time and the threat posed to the kingdom of Judah by its neighbors. The conspirators seek to undermine the authority of King Ahaz and assert their control over the region.
Cross References
The Key Word — נַעֲלֶ֤ה, na.'a.Lehgenerated
The verb עָלָה (alah) means 'to ascend' or 'to go up.' In this context, it indicates a military action of invading or attacking, emphasizing the aggressiveness of the conspirators' intent. The use of the first person plural ('let us') shows a collective decision to act against Judah.
This verb appears in various forms throughout the Hebrew Bible, indicating not just physical ascent but also metaphorical elevation, such as rising in status or importance. Here, it conveys the urgency and determination of the conspirators to rise up against Judah.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is נַעֲלֶ֤ה, let us go up, which governs the actions that follow: וּנְקִיצֶ֔נָּה (and let us demolish), וְנַבְקִעֶ֖נָּה (and let us break into it), and וְנַמְלִ֥יךְ (and let us make king). The structure emphasizes the conspirators' collaborative planning.
The order of the Hebrew words places the emphasis on the actions they intend to take against Judah, culminating in the installation of a king, which is a significant political maneuver.
Septuagint Backgroundgenerated
The Septuagint translates נַעֲלֶ֤ה as ἀναβησόμεθα, which means 'we will go up.' This choice reflects the same military intent as the Hebrew, emphasizing the action of invading.
The Greek translation maintains the aggressive tone of the original Hebrew, aligning closely with the conspirators' plot to attack and control Judah.
In plain words — the whole versegenerated
Isaiah 7:6 describes a conspiracy where the leaders of Aram and Ephraim plot to invade Judah. They plan to terrorize the people and install a puppet king, the son of Tabeal. This verse highlights the political tension and threats faced by Judah during this period.
Frequently Asked Questionsgenerated
The plot indicates significant political instability and threats from neighboring nations, showcasing the vulnerability of Judah during this time.
Tabeal is mentioned as a figure whose son is to be made king, reflecting the conspirators' intent to control Judah through a puppet ruler.
'Terrorize' implies a strategy of instilling fear in the people of Judah to weaken their resistance and facilitate the conspirators' plans.
Dividing Judah among themselves suggests a desire for control and power, indicating the conspirators' ambition to dominate the region.
Reflection Questionsgenerated
- What motivations might drive nations to conspire against others, as seen in this verse?
- How can we understand the implications of political plots in our own context today?
- In what ways can fear be used as a tool for manipulation in leadership?
- What lessons can we draw from the actions of the conspirators regarding power and authority?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 7:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet us go up against Judah, and vex it,.... By besieging or distressing it; or "stir it up" to war, as Jarchi interprets it: and let us make a breach therein for us; in the walls of the city of
Read John Gill on Isaiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Let us go up against Judah, and vex it - throw it into
Read Robert Jamieson on Isaiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet us make a breach therein; either, 1. Break and divide that country into two parts, one for time, and another for me; or rather, 2. Break their power and kingdom, and subdue it to ourselves: for, 1. The same word and phrase is so used , where there was no such division intended. 2. Because the next clause intimates that the kingdom of Judah was still to be united under another king, who should pay tribute to them severally, as they should agree. The son of Tabeal; some considerable captain, in whose fidelity both of them had good confidence; but whether he was an Israelite or Syrian is uncertain, and not material.
Read Matthew Poole on Isaiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 7:6 Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, [even] the son of Tabeal:Ver. 6. Let us go up against Judah and vex it.] So they had done separately, and so they think much more to do jointly. Sed aliter Deo visum est. There is a council in heaven that dasheth the mould of all contrary counsels upon earth. And let us make a breach therein for us.] Or, Let us divide it, and share it between us, or set a king over it that may be a vassal to us both. Thus the Pope gave away England primo occupaturo, to him that should first take it in Henry VIII’ s days; but he reckoned without his host, as they say. Even the son of…
Read John Trapp on Isaiah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Let us make a breach therein for us . . .—The words imply an assault on the line of fortresses that defended Judah (2 Chronicles 26:9-10; 2 Chronicles 32:1). If they were won the issue of the war would be practically decided. Jerusalem itself does not appear to have been actually besieged. The son of Tabeal.—The mode of description, as in the last verse, indicates that the man was of low origin. The name “good is God” is Aramaic, and points to his being an officer in Rezin’s army. It meets us again in Ezra 4:7, among the Aramæan adversaries of Israel, and appears in the term Tibil in Assyrian inscriptions, which give us his actual name as Ashariah (Schrader, Keil Inschrift., p. 118).…
Read Charles John Ellicott on Isaiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges6. and vex it] Rather frighten it (cf. Isaiah 7:16, where the Qal of the same verb means “cower”), unless we adopt a conjecture of Gesenius giving the sense “press it hard.” The idea, however, is probably that the allies trusted greatly to the panic caused by the suddenness of their attack. make a breach therein] break into it, by forcing the passes; as in 2 Chronicles 21:17, &c. the son of Tabeal] Another obscure adventurer like the son of Remaliah. The form of the name (Tâb’çl, cf. Tab-rimmon, 1 Kings 15:18) suggests that the protégé of the allies was a Syrian. Their plan is very complete; the successor of Ahaz is already nominated.
Read Cambridge on Isaiah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd vex it - Margin, ‘Weaken it.’ Probably the word means to throw into consternation or fear, by besieging it - “Gesenius.” And let us make a breach therein - Let us break down the walls, etc.
Read Albert Barnes on Isaiah 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Make a breach — In the wall, by which the city of Jerusalem could be taken. Son of Tabeal — An individual otherwise unknown.
Read Daniel Denison Whedon on Isaiah 7 →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
‘Let us invade Judah, terrorize it, and divide it among ourselves. Then we can install the son of Tabeal over it as king.’
“Let’s go up against Judah, and tear it apart, and let’s divide it among ourselves, and set up a king within it, even the son of Tabeel.”
‘Let us invade Judah, terrorize it, and divide it among ourselves. Then we can install the son of Tabeal over it as king.’
They say, “Let’s attack Judah, terrorize it, and conquer it. Then we’ll set up the son of Tabeel as its king.”
Tyndale line
Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:
Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel;
Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel:
Let us go up against Judah, and harass it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:
Let vs goe vp against Iudah, and let vs waken them vp, and make a breach therein for vs, and set a King in the mids thereof, euen the sonne of Tabeal.
Strictly literal
Let us go up against Judah, and harass it, and make a breach therein for us, and set up a king therein — the son of Tabeal;
We go up into Judah, and we vex it, And we rend it unto ourselves, And we cause a king to reign in its midst — The son of Tabeal.
We go up into Judah, and we distress it, || And we divide it to ourselves, || And we cause a king to reign in its midst—The son of Tabeal.
Let us go up against Judah, and besiege it, and let us make a breach therein for us, and set up as king in the midst of it the son of Tabeal:
“Let us attack Judah and terrify her, and let us break into her and set up our king there, the son of Tabeel.”
From the Latin
Let us go up to Juda, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.
Simplified
Let's go and attack Judah! We'll terrorize it and conquer it for ourselves, and make Tabeel's son its king.’”
Let us go up against Judah, troubling her, and forcing our way into her, and let us put up a king in her, even the son of Tabeel:
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 Dead Sea Scrolls — 1Qisaa agree on the wording of this verse, with the scroll providing a nearly identical text. The Septuagint, while matching many words, presents a different word order and structure, reflecting its own interpretive style.
נַעֲלֶ֤ה בִֽיהוּדָה֙ וּנְקִיצֶ֔נָּה וְנַבְקִעֶ֖נָּה אֵלֵ֑ינוּ וְנַמְלִ֥יךְ מֶ֙לֶךְ֙ בְּתוֹכָ֔הּ אֵ֖ת בֶּן־ טָֽבְאַֽל׃ ס
9 of the 11 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.
נעלה ביהודה ונקיצ׳נה ונבקע׳נה אלי׳נו ונמליך מלך בתוכ׳ה את בן טבאל
11 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 7:6
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.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
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
Prep | N-proper — Preposition · noun properHR/Npl
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
קוּץ (quwts) is a Hebrew verb meaning to feel loathing or abhorrence, often associated with a sickening dread. It has a Qal form indicating personal feelings of disgust and a Hiphil form that implies causing such feelings in others. The root suggests a severing or distancing from something that causes distress.
[קוּץ] vb. feel a loathing, abhorrence, sickening dread
Qal
feel a loathing at, abhor
feel a sickening dread
Hiph. let us cause he sickening dread
base
H6973 [קוּץ] feel a loathing, abhorrence, sickening dread
6973 quwts koots
a primitive root (identical with 6972 through the idea of
severing oneself from (compare 6962)); to be (causatively,
make) disgusted or anxious:--abhor, be distressed, be
grieved, loathe, vex, be weary.
see HEBREW for 06972
see HEBREW for 06962
קוּץ (quts) — to loathe.
1) to be grieved, loathe, abhor, feel a loathing or abhorrence or sickening dread
1a) (Qal)
1a1) to feel a loathing at, abhor
1a2) to feel a sickening dread
1b) (Hiphil)
1b1) to cause sickening dread
1b2) to cause loathing
Conj | V-Hiphil-Imperf-1cp | Suff — Conjunction · verb hiphil first person common plural · suffixHC/Vhu1cp/Sp3fs
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
Conj | V-Hiphil-Imperf-1cp | Suff — Conjunction · verb hiphil first person common plural · suffixHC/Vhu1cp/Sp3fs
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 | Suff — Preposition · suffixHR/Sp1bp
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Conj | V-Hiphil-Imperf-1cp — Conjunction · verb hiphil first person common pluralHC/Vhu1cp
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 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 absoluteHNcmsa
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…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
טָֽבְאֵל (tab'el) refers to a Persian officer in Samaria mentioned in Ezra 4:7, while טָֽבְאַ֑ל (tab'al) is an Aramean figure from Isaiah 7:6, whose son was involved in a plot against King Ahaz. Both names mean 'God is good.' The entries indicate that the two forms represent different individuals from distinct historical contexts.
H2870a טָֽבְאֵל Persian officer in Samaria H2870b טָֽבְאַ֑ל Aramean
2870 tab'el taw-beh-ale'
from 2895 and 410; pleasing (to) God; Tabeel, the name of a
Syrian and of a Persian:--Tabeal, Tabeel.
see HEBREW for 02895
see HEBREW for 0410
טָֽבְאֵל (ta.ve.el) — Tabeel.
A man living at the time of Exile and Return, only mentioned at Ezr.4.7
§ Tabeal = "God is good"
an officer of the Persian government in Samaria in the reign of Artaxerxes
טָֽבְאַ֑ל (ta.be.al) — Tabeal.
A man living at the time of Divided Monarchy, only mentioned at Isa.7.6
§ Tabeal = "God is good"
a man whose son was either in the army of Pekah or the army of Rezin and whom Pekah and Rezin proposed to make king of Israel
Tabeel = "God is good"
N-proper — Noun proper masculineHNpm
ta'-be-el: A name meaning "good is God," borne by two persons in the Old Testament (Isa 7:6, the King James Version, "Tabeal").
(1) The father of the man whom the kings of Israel and Damascus planned to place upon the throne of Judah (Isa 7:6). The form of the name Tabhe'el, suggests that he was a Syrian; his son evidently was a tool of Rezin, king of Damascus. The name is vocalized so as to read Tebeal (Tabhe'al), which might be translated "good for nothing," though some explain it as a pausal form, with the ordinary meaning. The change, probably due to a desire to express contempt, is very slight in Hebrew.
(2) A Persian official in Samaria (Tabhe'el) (Ezr 4:7). All that is known of him is that he joined with other officials in…
Tabeel
A Persian governor of Samaria, who joined others in the attempt to prevent the rebuilding of Jerusalem (Ezra 4:7).