Bible49

2KI 1

2 Kings 1:16

WEB

He said to him, “Yahweh says, ‘Because you have sent messengers to inquire of Baal Zebub, the god of Ekron, is it because there is no God in Israel to inquire of his word? Therefore you will not come down from the bed where you have gone up, but you will surely die.’”

BSB

And Elijah said to King Ahaziah, “This is what the LORD says: Is there really no God in Israel for you to inquire of His word? Is that why you have sent messengers to inquire of Baal-zebub, the god of Ekron? Therefore you will not get up from the bed on which you are lying. You will surely die.”

KJV

And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.

Matthew Henry

Verses 9–18

2 Kings 1:9–18

Here, I. The king issues out a warrant for the apprehending of Elijah. If the God of Ekron had told him he should die, it is probable he would have taken it quietly; but now that a prophet of the Lord tells him so, reproving him for his sin and reminding him of the God of Israel, he cannot bear it. So far is he from making any good improvement of the warning given him that he is enraged against the prophet; neither his sickness, nor the thoughts of death, made any good impressions upon him, nor possessed him with any fear of God. No external alarms will startle and soften secure sinners, but rather exasperate them. Did the king think Elijah a prophet, a true prophet? Why then durst he persecute him? Did he think him a common person? What occasion was there to send such a force, in order to seize him? Thus a band of men must take our Lord Jesus.

II. The captain that was sent with his fifty soldiers found Elijah on the top of a hill (some think Carmel), and commanded him, in the king's name, to surrender himself, Kg2 1:9. Elijah was now so far from absconding, as formerly, into the close recesses of a cave, that he makes a bold appearance on the top of a hill; experience of God's protection makes him more bold. The captain calls him a man of God, not that he believed him to be so, or reverenced him a such a one, but because he was commonly called so. Had he really looked upon him as a prophet, he would not have attempted to make him his prisoner; and, had he thought him entrusted with the word of God, he would not have pretended to command him with the word of a king.

III. Elijah calls for fire from heaven, to consume this haughty daring sinner, not to secure himself (he could have done that some other way), nor to avenge himself (for it was not his own cause that he appeared and acted in), but to prove his mission, and to reveal the wrath of God from heaven against the ungodliness and unrighteousness of men. This captain had, in scorn, called him a man of God: "If I be so," says Elijah, "thou shalt pay dearly for making a jest of it." He valued himself upon his commission (the king has said, Come down), but Elijah will let him know that the God of Israel is superior to the king of Israel and has a greater power to enforce his commands. It was not long since Elijah had fetched fire from heaven, to consume the sacrifice (Kg1 18:38), in token of God's acceptance of that sacrifice as an atonement for the sins of the people; but, they having slighted that, now the fire falls, not on the sacrifice, but on the sinners themselves, Kg2 1:10. See here, 1. What an interest the prophets had in heaven; what the Spirit of God in them demanded the power of God effected. Elijah did but speak, and it was done. He that formerly had fetched water from heaven now fetches fire. O the power of prayer! Concerning the work of my hands, command you me, Isa 14:11. 2. What an interest heaven had in the prophets! God was always ready to plead their cause, and avenge the injuries done to them; kings shall still be rebuked for their sakes, and charged to do his prophets no harm; one Elijah is more to God than 10,000 captains and their fifties. Doubtless Elijah did this by a divine impulse, and yet our Saviour would not allow the disciples to draw it into a precedent, Luk 9:54. They were now not far from the place where Elias did this act of justice upon provoking Israelites, and would needs, in like manner, call for fire upon those provoking Samaritans. "No," says Christ, "by no means, you know not what manner of spirit you are of," that is, (1.) "You do not consider what manner of spirit, as disciples, you are called to, and how different from that of the Old Testament dispensation; it was agreeable enough to that dispensation of terror, and of the letter, for Elias to call for fire, but the dispensation of the Spirit and of grace will by no means allow it." (2.) "You are not aware what manner of spirit you are, upon this occasion, actuated by, and how different from that of Elias: he did it in holy zeal, you in passion; he was concerned for God's glory, you for your own reputation only." God judges men's practices by their principles, and his judgment is according to truth.

IV. This is repeated a second time; would one think it? 1. Ahaziah sends, a second time, to apprehend Elijah (Kg2 1:11), as if he were resolved not to be baffled by omnipotence itself. Obstinate sinners must be convinced and conquered, at last, by the fire of hell, for fire from heaven, it seems, will not subdue them. 2. Another captain is ready with his fifty, who, in his blind rage against the prophet, and his blind obedience to the king, dares engage in that service which had been fatal to the last undertakers. This is as impudent and imperious as the last, and more in haste; not only, "Come down quietly, and do not struggle," but without taking any notice of what had been done, he says, "Come down quickly, and do not trifle, the king's business requires haste; come down, or I will fetch thee down." 3. Elijah relents not, but calls for another flash of lightning, which instantly lays this captain and his fifty dead upon the spot. Those that will sin like others must expect to suffer like them; God is inflexibly just.

V. The third captain humbled himself and cast himself upon the mercy of God and Elijah. It does not appear that Ahaziah ordered him to do so (his stubborn heart is as hard as ever; so regardless is he of the terrors of the Lord, so little affected with the manifestations of his wrath, and withal so prodigal of the lives of his subjects, that he sends a third with the same provoking message to Elijah), but he took warning by the fate of his predecessors, who, perhaps, lay dead before his eyes; and, instead of summoning the prophet down, fell down before him, and begged for his life and the lives of his soldiers, acknowledging their own evil deserts and the prophet's power (Kg2 1:13, Kg2 1:14): Let my life be precious in thy sight. Note, There is nothing to be got by contending with God: if we would prevail with him, it must be by supplication; if we would not fall before God, we must bow before him; and those are wise for themselves who learn submission from the fatal consequences of the obstinacy of others.

VI. Elijah does more than grant the request of this third captain. God is not so severe with those that stand it out against him but he is as ready to show mercy to those that repent and submit to him; never any found it in vain to cast themselves upon the mercy of God. This captain, not only has his life spared, but is permitted to carry his point: Elijah, being so commanded by the angel, goes down with him to the king, Kg2 1:15. Thus he shows that he before refused to come, not because he feared the king or court, but because he would not be imperiously compelled, which would lessen the honour of his master; he magnifies his office. He comes boldly to the king, and tells him to his face (let him take it as he may) what he had before sent to him (Kg2 1:16), that he shall surely and shortly die; he mitigates not the sentence, either for fear of the king's displeasure or in pity to his misery. The God of Israel has condemned him, let him send to see whether the god of Ekron can deliver him. So thunder-struck is Ahaziah with this message, when it comes from the prophet's own mouth, that neither he nor any of those about him durst offer him any violence, nor so much as give him an affront; but out of that den of lions he comes unhurt, like Daniel. Who can harm those whom God will shelter?

Lastly, The prediction is accomplished in a few days. Ahaziah died (v. 17), and, dying childless, left his kingdom to his brother Jehoram. His father reigned wickedly twenty-two years, he not two. Sometimes the wicked live, become old, yea, are mighty in power; but those who therefore promise themselves prosperity in impiety may perhaps find themselves deceived; for (as bishop Hall observes here), "Some sinners live long, to aggravate their judgment, others die soon, to hasten it;" but it is certain that evil pursues sinners, and, sooner or later, it will overtake them; nor will any thing fill the measure sooner than that complicated iniquity of Ahaziah - honouring the devil's oracles and hating God's oracles.

Cross-references: 2Kgs 1:9 · 1Kgs 18:38 · 2Kgs 1:10 · Isa 14:11 · Luke 9:54 · 2Kgs 1:11 · 2Kgs 1:13 · 2Kgs 1:14 · 2Kgs 1:15 · 2Kgs 1:16

Hebrew interlinear

H1696

דָבַרdâbar/daw-bar'/

v — arrange, speak, subdue

Derivation: a primitive root;

perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue

KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.

דָבַר

vb — speak

[דָבַר] 1142 vb. speak (original mng. dub.)

Qal speak

Niph. reciprocal sense, speak with one another, talk

Pi. speak

Pu. in the day when she may be spoken for

Hithp. speaking this word

Hiph. either leads subject, or puts to flight, fig. for subdues

H413

אֵלʼêl/ale/

prep — near, with, among, to

Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.

near, with or among; often in general, to

KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).

אֶל

prep — motion to

אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).

1. of motion to or unto a person or place

2. Where the limit is actually entered, into

3. Of direction towards anything

4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

5. Unto sometimes acquires from the context the sense of in addition to

6. Metaph. in regard to, concerning, on account of

7. Of rule or standard according to (rare)

8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

9. Prefixed to other preps. it combines with them the idea of motion or direction to

H3541

כֹּהkôh/ko/

prt — like this, thus, so, here, hither, now

Derivation: from the prefix k and 1931;

properly, like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now

KJV: also, here, hitherto, like, on the other side, so (and much), such, on that manner, (on) this (manner, side, way, way and that way), mean while, yonder.

כֹּה

demonstr.adv — thus

כֹּה demonstr.adv. thus, here

1. of manner, thus

2. of place, here

3. of time, hitherto

H559

אָמַרʼâmar/aw-mar'/

v — say

Derivation: a primitive root;

to say (used with great latitude)

KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.

אָמַר

vb — utter

אָמַר 5287 vb. utter, say

Qal

1. Say

2. Say in the heart (= think)

3. Promise

4. Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

H3068

יְהֹוָהYᵉhôvâh/yeh-ho-vaw'/

n-pr — Existent, Jeho-vah

Derivation: from 1961;

(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God

KJV: Jehovah, the Lord. Compare 3050, 3069.

יהוה

n.pr.dei — God

יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)

I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb

II.

1. יהוה is used with אלהים and suffixes, especially in D

2. the phrase † אֲנִי יהוה is noteworthy

3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh

H3282

יַעַןyaʻan/yah'-an/

conj — heed, purpose, reason, cause

Derivation: from an unused root meaning to pay attention;

properly, heed; by implication, purpose (sake or account); used adverbially to indicate the reason or cause

KJV: because (that), forasmuch ( as), seeing then, that, whereas, why.

יַעַן

subst — purpose

יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because

H834

אֲשֶׁרʼăsher/ash-er'/

r — who, which, what, that, when, where, how, because, in order that

Derivation: a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.

KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.

אֲשֶׁר

part. of relation — who

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

בַאֲשֶׁר

adv — in which

בַאֲשֶׁר

a. in (that) which

b. adv. in (the place) where

c. conj. in that, inasmuch as

d. on account of whom?

כַּאֲשֶׁר

conj — according as

כַּאֲשֶׁר conj. according as, as, when

1. according to that which, according as, as

2. with a causal force, in so far as, since

3. with a temporal force, when

מֵאֲשֶׁר

adv — who

מֵאֲשֶׁר

a. from (or than) that which

b. adv. from (the place) where

c. conj. from (the fact) that …, since

H7971

שָׁלַחshâlach/shaw-lakh'/

v — send

Derivation: a primitive root;

to send away, for, or out (in a great variety of applications)

KJV: × any wise, appoint, bring (on the way), cast (away, out), conduct, × earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).

שָׁלַח

vb — send

שָׁלַח 814 vb. send

Qal

1. send: human subj.

2. send: subj. י׳ (God)

3. stretch out, esp. acc. hand

4. rarely send away: human subj.

5. let loose

Niph. letters were sent

Pi.

1. send off, away, human subj.

2.

a. send away, subj. י׳

b. give over

c. cast out

d. send out, forth

3. let go, set free

4. shoot forth branches

5. let down

6. shoot

7. Phrases

Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)

Hiph. and I (י׳) will send

H4397

מַלְאָךְmalʼâk/mal-awk'/

n-m — messenger, angel

Derivation: from an unused root meaning to despatch as a deputy;

a messenger; specifically, of God, i.e. an angel (also a prophet, priest or teacher)

KJV: ambassador, angel, king, messenger.

מַלְאָךְ

n.m — messenger

מַלְאָךְ 214 n.m. messenger

1. messenger

2. angel, as messenger of God

3. the theophanic angel

H1875

דָּרַשׁdârash/daw-rash'/

v — tread, frequent, follow, seek, ask, worship

Derivation: a primitive root;

properly, to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship

KJV: ask, × at all, care for, × diligently, inquire, make inquisition, (necro-) mancer, question, require, search, seek (for, out), × surely.

דָּרַשׁ

vb — resort to

דָּרַשׁ 162 vb. resort to, seek

Qal

1. (tread a place,) resort to, frequent

2. seek, consult, inquire of

3. seek deity in prayer and worship

4.

a. seek, with idea of demanding, require

b. inquire, investigate (a matter)

5. ask for, require, demand

6. seek with application, study, follow, practise

7. seek with care, care for

Niph.

1. let oneself be inquired of, consulted, only of God

2. be sought out

3. be required, of blood

H1176

בַּעַל זְבוּבBaʻal Zᵉbûwb/bah'-al zeb-oob'/

n-pr-m — Baal-Zebub

Derivation: from 1168 and 2070; Baal of (the) Fly;

Baal-Zebub, a special deity of the Ekronites

KJV: Baal-zebub.

בַּעַל

n.m — Baal

בַּעַל 166 n.m. owner, lord

I.

1. owner

2. husband

3. citizens, inhabitants

4. rulers, lords

5. n. of relation

II. Esp. lord, specif. as divine name, Baal.

H430

אֱלֹהִיםʼĕlôhîym/el-o-heem'/

n-m — gods, God, magistrates

Derivation: plural of 433;

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative

KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.

אֱלֹהִים

n.m.pl — gods

אֱלֹהִים 2570 n.m.pl.

1. pl. in number.

a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

b. divine ones, superhuman beings including God and angels

c. angels

d. gods

2. pl. intensive

a. god or goddess

b. godlike one

c. works of God, or things belongng to him

d. God

3. הָאֱלֹהִים the (true) God

4. אֱלֹהִים = God

H6138

עֶקְרוֹןʻEqrôwn/ek-rone'/

n-pr-loc — Ekron

Derivation: from 6131; eradication;

Ekron, a place in Palestine

KJV: Ekron.

עֶקְרוֹן

n.pr.loc — Ekron

עֶקְרוֹן 22 n.pr.loc. Eḳrôn;—Philistine city, one of the famous five

H1097

בְּלִיbᵉlîy/bel-ee'/

np — failure, nothing, destruction, without, not yet, because not, as long as

Derivation: from 1086;

properly, failure, i.e. nothing or destruction; usually (with preposition) without, not yet, because not, as long as, etc.

KJV: corruption, ig(norantly), for lack of, where no...is, so that no, none, not, un(awares), without.

בְּלִי

subst — wearing out

בְּלִי subst. wearing out, hence

1. fig. destruction

2. defect, failure, hence adv. of negation

H369

אַיִןʼayin/ah'-yin/

np — nonentity

Derivation: as if from a primitive root meaning to be nothing or not exist;

a nonentity; generally used as a negative particle

KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare 370.

אַ֫יִן

subst — nothing

אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought

1. to nothing, as nothing

2. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

3. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

4. in circumst. clauses

5. with inf. and ל׳, it is not to …

6. with prefixes

H3478

יִשְׂרָאֵלYisrâʼêl/yis-raw-ale'/

n-pr-m — he will rule as God, Jisraël

Derivation: from 8280 and 410;

he will rule as God; Jisraël, a symbolical name of Jacob; also (typically) of his posterity

KJV: Israel.

יִשְׂרָאֵל

n.pr.m — Israel

יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)

1. n.pr.m. second name of Jacob

2. n.pr.gent. name of Hebrew nation

H1697

דָּבָרdâbâr/daw-baw'/

n-m — word, matter, spoken, thing, cause

Derivation: from 1696;

a word; by implication, a matter (as spoken of) or thing; adverbially, a cause

KJV: act, advice, affair, answer, × any such (thing), because of, book, business, care, case, cause, certain rate, chronicles, commandment, × commune(-ication), concern(-ing), confer, counsel, dearth, decree, deed, × disease, due, duty, effect, eloquent, errand, (evil favoured-) ness, glory, harm, hurt, iniquity, judgment, language, lying, manner, matter, message, (no) thing, oracle, × ought, × parts, pertaining, please, portion, power, promise, provision, purpose, question, rate, reason, report, request, × (as hast) said, sake, saying, sentence, sign, so, some (uncleanness), somewhat to say, song, speech, × spoken, talk, task, that, × there done, thing (concerning), thought, thus, tidings, what(-soever), wherewith, which, word, work.

דָּבָר

n.m — speech

דָּבָר 1439 n.m. speech, word

I. sg. speech, discourse, saying, word, as the sum of that which is spoken

II. sg. saying, utterance, sentence, as a section of a discourse

III. sg. a word, words

IV. sg. matter, affair, thing about which one speaks

H3651

כֵּןkên/kane/

adv — set upright, just, rightly, so

Derivation: from 3559;

properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner, time and relation; often with other particles)

KJV: after that (this, -ward, -wards), as... as, (for-) asmuch as yet, be (for which) cause, following, howbeit, in (the) like (manner, -wise), × the more, right, (even) so, state, straightway, such (thing), surely, there (where) -fore, this, thus, true, well, × you.

כִּי עַל כֵּן

forasmuch as

כִּי עַל כֵּן forasmuch as

כֵּן

adj — right

כֵּן adj. right, veritable, honest

1. right

2. veritable, true

3. pl. concr. honest (men)

כֵּן

adv — so

כֵּן adv. so

H4296

מִטָּהmiṭṭâh/mit-taw'/

n-f — bed, sofa, litter, bier

Derivation: from 5186;

a bed (as extended) for sleeping or eating; by analogy, a sofa, litter or bier

KJV: bed(-chamber), bier.

מִטָּה

n.f — couch

מִטָּה n.f. couch, bed (place of reclining)

H5927

עָלָהʻâlâh/aw-law'/

v — ascend, high, mount

Derivation: a primitive root;

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

KJV: 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, × 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

vb — go up

עָלָה 890 vb. go up, ascend, climb

Qal

1. of persons, go up, ascend, in local relations

2. go up, in personal relations

3. of animals, go or come up

4. of vegetation, spring up, grow, shoot forth

5. of natural phenom., go up, rise

6. of inanimate things, instead of passive construction

7. of thoughts

8. come up before God, arrogance

9. go up, extend, of boundary

10. excel

Niph.

1.

a. be brought up

b. be taken up

c.

(1). pass., be taken up, away

(2). reflex., take oneself away from, get up from

2. reflex.: take oneself away

3. be exalted, of God

Hiph.

1. bring up persons

2. in personal relations

3. bring up animals

4. cause to ascend

5. mentally

6. offer a present; bring up tithe to

7. exalt

8. cause to ascend (in flame), offer sacrifice

Hoph.

1. be carried away

2. be taken up into, inserted in

3. be offered

Hithp. lift oneself

H8033

שָׁםshâm/shawm/

adv — there, then, thither, thence

Derivation: a primitive particle (rather from the relative pronoun, 834);

there (transferring to time) then; often thither, or thence

KJV: in it, thence, there (-in, of, out), thither, whither.

שָׁם

adv — there

שָׁם adv. there, thither

H3808

לֹאlôʼ/lo/

adv — not, no

Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;

not (the simple or abs. negation); by implication, no; often used with other particles

KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.

לֹא

adv — not

לֹא or לוֹא adv. not

H3381

יָרַדyârad/yaw-rad'/

v — descend, go downwards, fall, bring down

Derivation: a primitive root;

to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)

KJV: × abundantly, bring down, carry down, cast down, (cause to) come(-ing) down, fall (down), get down, go(-ing) down(-ward), hang down, × indeed, let down, light (down), put down (off), (cause to, let) run down, sink, subdue, take down.

יָרַד

vb — come down

יָרַד 380 vb. come or go down, descend

Qal 306

1.

a. come or go down

b. go down (usu. from mountain or hill-country into plain), to battle

c. go down to (acc.) threshing-floor

d. go down (abs.) from Palestine to Egypt

e. from Jerusalem

f. from altar

g. go down

h. = sink, in water

i. go down to She’ôl

j. fig. going down (dissolving) in tears

k. = be prostrated

2. of divine manifestations: descend

3. of inanimate things

Hiph.

1. cause to come or go down

a. bring down

b. send down rain = cause to flow down

c. = lay prostrate to (acc.) threshing-floor

d. bring down to She’ôl

2. take down (from cart)

3. let down

Hoph.

1. be brought down

2. be taken down

H4480

מִןmin/min/

prep — part, from, out of

Derivation: or מִנִּי; or מִנֵּי; (constructive plural) (Isaiah 30:11); for 4482;

properly, a part of; hence (prepositionally), from or out of in many senses

KJV: above, after, among, at, because of, by (reason of), from (among), in, × neither, × nor, (out) of, over, since, × then, through, × whether, with.

מִן־

prep — out of

מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not

1. with verbs expressing (or implying) separation or removal

a. from, against

b. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

c. of position, off, on the side of, on

2. Out of, Gk. ἐκ, Lat. ex

3. Partitively

4. Of time—

a. as marking the terminus a quo, the anterior limit of a continuous period from, since

b. as marking the period immediately succeeding the limit after

c. towards, to

5. (וְעַד) עַד … מִן from … even to

6. In comparisons, beyond, above

7. מן is prefixed to an infin.:

a. with causal force, from, on account of, through

b. after verbs implying restraint, prevention, cessation, etc.

c. with a temporal force, since, after

8. Once as a conj. before a finite verb. that

9. In compounds:

מֵן

n. [m.] — portion

[מֵן] n. [m.] portion

H3588

כִּיkîy/kee/

conj — relative conjunction

Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.

כִּי

conj — that

כִּי conj. that, for, when

1. that

2.

a. Of time, when, of the past

b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

c. when or if, with a concessive force, i.e. though

3. Because, since

כִּי אם־

relative conjunction

כִּי אם־

1. each part. retaining its independent force, and relating to a different clause:

a. that if

b. for if

2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—

a. limiting the prec. clause, except

b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

c. after an oath, surely

כִּי עַל כֵּן

forasmuch as

כִּי עַל כֵּן forasmuch as

H4191

מוּתmûwth/mooth/

v — die, kill

Derivation: a primitive root;

to die (literally or figuratively); causatively, to kill

KJV: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.

מוּת

vb — die

מוּת vb. die

Qal

1. die, of natural or other causes

2. die as a penalty = be put to death

Po‛lel. kill, put to death, despatch (intens.)

Hiph.

1. abs., elsewhere c. acc., subj. man

2. subj. God, by inflicting penalty

3. of animals killing men

4. bring to a premature death

Hoph. be killed, put to death

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