√ Yêhûwʼ — Jehu, the name of five IsraelitesNounpropermasculine singular
Yêhûwʼ: Jehu Strong's notes the name belongs to five different Israelites, and the seer here shares it with the Jehu who would later destroy Jehoshaphat's own descendants. Benson, Poole and Gill all record the irony from the far end: the almost general destruction of Jehoshaphat's grandchildren came “by Jehu” (2 Kings 9:27; 10:13-14), which Poole calls “the proper fruit of his alliance with Ahab.” The name that speaks the wrath here is the name that executes it later.
√ bên — 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, etcNounmasculine singular construct
חֲנָ֘נִי֮ḥă·nā·nîof HananiH2607 √ Chănânîy — Chanani, the name of six IsraelitesNounpropermasculine singular
Chănânîy: Hanani A rare name, occurring in only eleven verses of the Hebrew Bible. Ellicott, Gill and Pulpit all identify him as the seer who reproved Asa and suffered for it (Poole sends the reader only to 1 Kings 16:1); K&D says he “had been thrown into the stocks by Asa.” The Chronicler names the father because prophetic courage is here a family trade: Gill notes the father's imprisonment “did not deter this his son from reproving Jehoshaphat.”
הַחֹזֶה֒ha·ḥō·zehthe seerH2374 √ chôzeh — a beholder in visionArticleNounmasculine singular
chôzeh: a beholder in vision, seer The seeing title, not nâbîʼ. The man who sees is set against the king who did not see what his alliance was; the office is attested rather than argued, and 2 Chronicles 20:34 names Jehu as the Chronicler's own source.
וַיֵּצֵ֣אway·yê·ṣêwent outH3318 √ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
√ ʼêl — near, with or amongPreposition
פָּנָ֗יוpā·nāwconfront himH6440 √ pânîym — the face (as the part that turns)Nouncommon plural constructthird person masculine singular
pânîym: the face (as the part that turns) Strong's gloss is exact for this verse: the face is the turning part. Jehu turns the returning king's face at the gate, and by the verse's end the same noun stands behind the wrath. Barnes marks the timing as deliberate, the king “rebuked at the earliest possible moment ... as he was entering his capital at the head of his returning army.”
וַיֹּ֙אמֶר֙way·yō·merand saidH559 √ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
√ ʼêl — near, with or amongPreposition
הַמֶּ֣לֶךְham·me·leḵKingH4428 √ melek — a kingArticleNounmasculine singular
יְהוֹשָׁפָ֔טyə·hō·wō·šā·p̄āṭJehoshaphatH3092 √ Yᵉhôwshâphâṭ — Jehoshaphat, the name of six IsraelitesNounpropermasculine singular
לַעְזֹ֔רla‘·zōrShould you helpH5826 √ ʻâzar — to surround, iPreposition-lVerbQalInfinitive construct
ʻâzar: to surround, help, succour Qal infinitive construct with lamed: not “you helped” but “to help,” the naked act put up for judgment. Barnes concedes the policy was defensible on its own terms, “not only justifiable but wise and prudent,” and locates the single fault elsewhere: Ahab was an idolater. The Hebrew's impersonal form is what lets Geneva generalize the rebuke into a rule for everyone.
הֲלָרָשָׁ֣עhă·lā·rā·šā‘the wickedH7563 √ râshâʻ — morally wrongPreposition-l, ArticleAdjectivemasculine singular
râshâʻ: morally wrong, wicked Ellicott calls it “The emphatic word,” and the syntax agrees, since the wicked stands first in the Hebrew clause. It is a moral category, not a political one: Gill fills it in as “such an one as Ahab, an idolater, murderer, and persecutor.” The rebuke is not that Jehoshaphat fought Syria but that he made himself the strength of a man under God's sentence.
תֶּאֱהָ֑בte·’ĕ·hāḇand loveH157 √ ʼâhab — to have affection for (sexually or otherwise)VerbQalImperfectsecond person masculine singular
ʼâhab: to have affection for Qal imperfect second person masculine singular, and here the Hebrew does name him. Benson presses the word into its covenant sense, asking whether it was “agreeable to the love and duty which thou professest to God and godliness” to be intimate with God's sworn enemy. The verb is the one Deuteronomy uses for love of the LORD, so misplacing its object is not a lapse of taste but a transfer of loyalty.
וּלְשֹׂנְאֵ֥יū·lə·śō·nə·’êthose who hateH8130 √ sânêʼ — to hate (personally)Conjunctive waw, Preposition-lVerbQalParticiplemasculine plural construct
sânêʼ: to hate (personally) Participle: the haters of YHWH as a standing class. Ellicott and Cambridge both send the reader to Psalm 139:21-22, where the psalmist's hatred of God's haters is offered as evidence of loyalty; the same reflex, inverted, is what Jehu finds missing in the king.
יְהוָ֖הYah·wehthe LORDH3068 √ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
וּבָזֹאת֙ū·ḇā·zōṯBecause of thisH2063 √ zôʼth — this (often used adverb)Conjunctive waw, Preposition-bPronounfeminine singular
zôʼth: this A feminine singular pronoun with b, “and by this,” gathering the whole alliance into one demonstrative before the sentence names its consequence. Cambridge records the Revised Version’s rendering of the clause, “for this thing wrath is upon thee,” and reads it as a visitation still impending. The demonstrative is what makes the wrath specific rather than general: it is tied to this act and to no other.
קֶּ֔צֶףqe·ṣep̄the wrathH7110 √ qetseph — a splinter (as chipped off)Nounmasculine singular
qetseph: a splinter (as chipped off), wrath A hard, concrete word; Cambridge notes the term (Hebrew qeçeph) and compares 2 Kings 3:27 in the Revised Version margin, and reads the clause as “a visitation of wrath is impending.” The clause has no verb and no date. K&D and Ellicott both point forward to the invasion of chapter 20, the wrecked Ophir fleet, and the ruin of the royal family.
יְהוָֽה׃Yah·wehof the LORD [is]H3068 √ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
מִלִּפְנֵ֖יmil·lip̄·nêvvvH6440 √ pânîym — the face (as the part that turns)Preposition-m, Preposition-lNouncommon plural construct
pânîym: face, presence The second appearance of the root in one verse, now as min + lᵉ + pânîym, wrath issuing from before the divine face. The brief's interlinear carries no gloss at this index (the field is a placeholder), so the rendering here is built from the Strong's number and the parse it does give, and from JFB's “from before the Lord.”
עָלֶ֣יךָ‘ā·le·ḵāupon youH5921 √ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionsecond person masculine singular