1 Kings 22:38 — Word Study
WLCוַיִּשְׁטֹ֨ף אֶת־ הָרֶ֜כֶב עַ֣ל׀ בְּרֵכַ֣ת שֹׁמְר֗וֹן וַיָּלֹ֤קּוּ הַכְּלָבִים֙ אֶת־ דָּמ֔וֹ וְהַזֹּנ֖וֹת רָחָ֑צוּ כִּדְבַ֥ר יְהוָ֖ה אֲשֶׁ֥ר דִּבֵּֽר׃
BSAAnd the chariotrekeb [vehicle of war, royal carriage] was washedshâṭaph▸ [cleaned, purified] atʻal the poolbᵉrêkâh [reservoir, bathing place] of SamariaShômᵉrôwn [watch mountain, capital city] bathedrâchats■ [washed themselves, practiced ritual cleansing] and the dogskeleb [despised animals, scavengers] licked uplâqaq▸ [Ahab’s] blooddâm [life force] according to the worddâbâr [divine message, prophecy] that the LORDYᵉhôvâh [Yehovah, the covenant God] had spokendâbar■ [declared, commanded]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁטֹ֨ף | and someone washed off | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הָרֶ֜כֶב | the chariot | Particle, noun common masculine singular absolute |
| עַ֣ל׀ | at | Preposition |
| בְּרֵכַ֣ת | [the] pool of | Noun common, feminine singular construct |
| שֹׁמְר֗וֹן | Samaria | Noun proper |
| וַיָּלֹ֤קּוּ | and they licked up | Verb, Qal, sequential imperfect third person masculine plural |
| הַכְּלָבִים֙ | the dogs | Particle, noun common masculine plural absolute |
| אֶת־ | the object marker | Particle |
| דָּמ֔וֹ | blood his | Noun common masculine singular construct, suffix |
| וְהַזֹּנ֖וֹת | and the prostitutes | Conjunction, particle, verb qal participle (active) feminine plural |
| רָחָ֑צוּ | they bathed | Verb, Qal, perfect third person common plural |
| כִּדְבַ֥ר | according to [the] word of | Preposition, noun common masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֲשֶׁ֥ר | which | Particle |
| דִּבֵּֽר׃ | he had spoken | Verb, Piel, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the chariot was washed at the pool of Samaria where the prostitutes bathed, and the dogs licked up Ahab’s blood, according to the word that the LORD had spoken. |
| KJV | And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake. |
| ASV | And they washed the chariot by the pool of Samaria; and the dogs licked up his blood (now the harlots washed themselves there); according unto the word of Jehovah which he spake. |
| YLT | and [one] rinseth the chariot by the pool of Samaria, and the dogs lick his blood — when the armour they had washed — according to the word of Jehovah that He spake. |
| WEB | They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves, according to Yahweh’s word which he spoke. |
| BBE | And the war-carriage was washed by the pool of Samaria, which was the bathing-place of the loose women, and the dogs were drinking his blood there, as the Lord had said. |
Where they part company is in the use of שָׁטַף — see How Translations Differ.
The sentence is structured around one main action, with multiple phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁטַף
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 — 1 Kings 22:38
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 Death of Ahabgenerated
1 Kings 22:38 describes the events following the death of King Ahab, highlighting the washing of his chariot at the pool of Samaria, a place associated with both cleansing and immorality. This scene serves as a grim reminder of Ahab's fate and the fulfillment of the LORD's prophecy regarding his blood being licked up by dogs, as foretold earlier in 1 Kings 21:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:19 | Tell him that this is what the LORD says: ‘Have you not murdered a man and seized his land?’ Then tell him that this is also what the LORD says: ‘In the place where the dogs licked up the blood of Naboth, there also the dogs will lick up your blood—yes, yours!’ ” |
| 2 | Joshua 23:14–15 | Now behold, today I am going the way of all the earth, and you know with all your heart and soul that not one of the good promises the LORD your God made to you has failed. Everything was fulfilled for you; not one promise has failed. |
| 3 | Isaiah 44:25–26 | who foils the signs of false prophets and makes fools of diviners, who confounds the wise and turns their knowledge into nonsense, |
| 4 | Isaiah 48:3–5 | I foretold the former things long ago; they came out of My mouth and I proclaimed them. Suddenly I acted, and they came to pass. |
| 5 | Jeremiah 44:21–23 | “As for the incense you burned in the cities of Judah and in the streets of Jerusalem—you, your fathers, your kings, your officials, and the people of the land—did the LORD not remember and bring this to mind? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁטַף, shataphgenerated
The verb שָׁטַף (shataph) is a Qal imperfect form meaning 'to wash off' or 'to overflow'. It conveys the notion of a strong flow, often associated with cleansing actions. This usage in the verse emphasizes the act of washing the chariot, symbolizing the removal of Ahab's blood and his dishonor.
The verb's connection to overflowing suggests not just a physical washing but also a metaphorical cleansing of Ahab's legacy, which was tainted by his idolatry and evil actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses the word wash for שָׁטַף.
Sentence Structuregenerated
The main verb of the verse is יִּשְׁטֹ֨ף (yishṭof), meaning 'and someone washed off', which governs the action of the sentence. The structure includes several phrases: a prepositional phrase indicating the location of the washing, a participial phrase describing the actions of the dogs, and a clause that refers to the fulfillment of the LORD's word.
The sentence is constructed with a clear progression from the washing of the chariot to the gruesome detail of the dogs licking up blood, emphasizing the fulfillment of prophecy.
Septuagint Backgroundgenerated
In the Septuagint, שָׁטַף is rendered as ἀπένιψαν (apenipsan), meaning 'they washed off'. This choice reflects a direct translation of the Hebrew action, maintaining the emphasis on cleansing.
The Greek translation captures the literal action but may also imply a ritualistic aspect, as washing often carries connotations of purification in both cultures.
In plain words — the whole versegenerated
1 Kings 22:38 tells us that after King Ahab died, his chariot was washed at a pool in Samaria, where immoral women bathed, and dogs licked up his blood. This fulfilled the prophecy given by the LORD about Ahab's fate.
Frequently Asked Questionsgenerated
The washing of the chariot symbolizes the removal of Ahab's blood and indicates the dishonor of his death.
This act fulfilled the prophecy that Ahab's blood would not be buried but would be consumed by dogs, highlighting the severity of his judgment.
The pool of Samaria, associated with both cleansing and immorality, reflects the moral decay of Ahab's reign.
The events described in this verse fulfill the word of the LORD spoken against Ahab earlier in the narrative.
Reflection Questionsgenerated
- What does the washing of the chariot symbolize in the context of Ahab's life and reign?
- How does the fulfillment of prophecy in this verse impact our understanding of God's judgment?
- In what ways does the location of the washing reflect the moral state of Israel during Ahab's reign?
- What can we learn about the consequences of turning away from God, as illustrated by Ahab's fate?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 22:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd one washed the chariot in the pool of Samaria,.... After the body was taken out, very likely the chariot driver, who drove it into the pool, and plunged it into it, as the word signifies, to
Read John Gill on 1 Kings 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe dogs licked up his blood, together with the water wherewith it was mixed. According unto the word of the Lord; of which See Poole "".
Read Matthew Poole on 1 Kings 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 22:38 And [one] washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake.Ver. 38. In the pool of Samaria.] So the pool in Jezreel might be called, for the reason above given, on 1 Kings 21:19.
Read John Trapp on 1 Kings 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) They washed his armour.—There seems little doubt that this is a mistranslation, and that the LXX. rendering (supported also by Josephus) is correct: “And the harlots bathed in it,” that is, in the bloodstained pool, the usual public bathing-place of their shamelessness. The dog and the harlot are the animal and human types of uncleanness. According unto the word of the Lord.—The reference to the emphatic prophecy of Elijah is unmistakable, and the context fixes its fulfilment plainly as having taken place in Samaria. The difficulty is, of course, the notice in 2 Kings 9:25, where the dead body of Jehoram is cast “in the portion of the field of Naboth,” evidently at Jezreel; with…
Read Charles John Ellicott on 1 Kings 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 38. The dogs licked up his blood] Some of the rabbins think that this was in the very place where Naboth was stoned; see on 1Kg 21:19. The Septuagint translates this verse strangely: "And the swine and the dogs licked his blood, and the whores bathed themselves in his blood, according to the word of the Lord." It is certain that the Hebrew words, הזנות רחצו hazzonoth rachatsu, "washed his armour," might be translated as the Septuagint have done; "and the whores (or public women) washed," c. And so the rabbins seem to have understood the words but then they suppose that Jezebel had made him two images of prostitutes, which he had with him in the chariot. It is not worth inquiring into…
Read AdamClarke on 1 Kings 22 →CambridgeThe Cambridge Bible for Schools and Colleges38. And one [R.V. they] washed the chariot in [R.V. by] the pool of Samaria] The first change substitutes an English for a Hebrew idiom; the second renders more exactly the preposition of the original. It was necessary in the East to provide large reservoirs outside each town that the supplies of water in the rainy season might be kept for times of drought. Many such pools are mentioned in Scripture, and some, for example those at Bethlehem, remain to the present day. To the side of such a tank the royal equipage was brought to be washed. Thus Ahab’s blood came to be licked up by the dogs in the same sort of spot, outside the city walls, as that where Naboth’s blood was licked up near…
Read Cambridge on 1 Kings 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThey washed his armour - Rather, “the harlots bathed in it.” The “pool of Samaria,” which was stained with Ahab’s blood by the washing of his chariot in it, was, according to Josephus, the usual
Read Albert Barnes on 1 Kings 22 →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
And the chariot was washed at the pool of Samaria where the prostitutes bathed, and the dogs licked up Ahab’s blood, according to the word that the LORD had spoken.
They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves, according to Yahweh’s word which he spoke.
And the chariot was washed at the pool of Samaria where the prostitutes bathed, and the dogs licked up Ahab’s blood, according to the word that the LORD had spoken.
They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); dogs licked his blood, just as the Lord had said would happen.
Tyndale line
And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake.
And they washed the chariot by the pool of Samaria; and the dogs licked up his blood (now the harlots washed themselves there); according unto the word of Jehovah which he spake.
And they washed the chariot by the pool of Samaria; and the dogs licked up his blood; (now the harlots washed themselves there;) according unto the word of the LORD which he spake.
And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armor; according to the word of the LORD which he spoke.
And one washed the charet in the poole of Samaria, and the dogs licked vp his blood (and they washed his armour) according vnto the word of the Lord which he spake.
Strictly literal
And one washed the chariot in the pool of Samaria; and the dogs licked his blood, where the harlots bathed: according to the word of Jehovah, which he had spoken.
and [one] rinseth the chariot by the pool of Samaria, and the dogs lick his blood — when the armour they had washed — according to the word of Jehovah that He spake.
and [one] rinses the chariot by the pool of Samaria, and the dogs lick his blood when they had washed the armor, according to the word of YHWH that He spoke.
And the chariot was washed out at the pool of Samaria; and the dogs licked up his blood, as they washed his armor: according to the word of the Lord which he had spoken.
They washed the chariot by the pool of Samaria, and the dogs licked up his blood (this was where the prostitutes bathed), just as the word of Yahweh had declared.
From the Latin
And they washed his chariot in the pool of Samaria, and the dogs licked up his blood, and they washed the reins, according to the word of the Lord which he had spoken.
Simplified
They washed his chariot at a pool in Samaria where the prostitutes came to bathe, and dogs licked up his blood, just as the Lord had said.
And the war-carriage was washed by the pool of Samaria, which was the bathing-place of the loose women, and the dogs were drinking his blood there, as the Lord had said.
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 on the wording of this verse, with 13 of the 16 words matched. The Septuagint's word order differs but maintains the essential meaning of the Hebrew.
וַיִּשְׁטֹ֨ף אֶת־ הָרֶ֜כֶב עַ֣ל׀ בְּרֵכַ֣ת שֹׁמְר֗וֹן וַיָּלֹ֤קּוּ הַכְּלָבִים֙ אֶת־ דָּמ֔וֹ וְהַזֹּנ֖וֹת רָחָ֑צוּ כִּדְבַ֥ר יְהוָ֖ה אֲשֶׁ֥ר דִּבֵּֽר׃
13 of the 16 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.
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 1 Kings 22:38
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 שָׁטַף (shataph) is a primitive root meaning to overflow or wash off. It encompasses actions such as gushing, inundating, and cleansing, with various forms indicating different nuances like being swept away or rinsed out. The entries consistently highlight its connection to flowing and washing, without significant disagreement among the lexicons.
שָׁטַף vb. overflow, rinse or wash off
Qal
overflow
flow, run
lit., rinse or wash off
Niph. be rinsed out, off
Pu. it shall be scoured and rinsed.
base
H7857 שָׁטַף overflow, rinse or wash off
7857 shataph shaw-taf'
a primitive root; to gush; by implication, to inundate,
cleanse; by analogy, to gallop, conquer:--drown,
(over-)flow(- whelm, rinse, run, rush, (throughly) wash
(away).
שָׁטַף (sha.taph) — to overflow.
1) to wash, rinse, overflow, engulf, rinse or wash off
1a) (Qal)
1a1) to overflow
1a2) to flow, run
1a3) to rinse or wash off
1b) (Niphal) to be swept away, be rinsed out
1c) (Pual) to be rinsed, be scoured and rinsed
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
char'-i-ot (merkabh, merkabhah, "riding-chariot," rekhebh, "war-chariot"; harma):
1. Chariots of Egypt
2. Chariots of the Canaanites
3. Chariots of Solomon and Later Kings
4. Chariots of the Assyrians
5. Chariots of Chaldeans, Persians, Greeks
6. In the New Testament
7. Figurative Use
LITERATURE
1. Chariots of Egypt:
It is to the chariots of ancient Egypt that reference is first made in Scripture. Joseph was honored by being made to ride in the second chariot of King Pharaoh (Ge 41:43). Joseph paid honor to his father on his arrival in Goshen by meeting him in his chariot (Ge 46:29). In the state ceremonial with which the remains of Jacob were escorted to Canaan, chariots and horsemen were conspicuous (Ge 50:9). In the narrative of the…
Chariot
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh’s second state chariot (Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots (
a vehicle used either for warlike or peaceful purposes, but most commonly the former. The Jewish chariots were patterned after the Egyptian, and consisted of a single pair of wheels on an axle, upon which was a car with high front and sides, but open at the back. The earliest mention of chariots in Scripture is in Egypt, where Joseph, as a mark of distinction, was placed in Pharaoh’s second chariot. (Genesis 41:43) Later on we find mention of Egyptian chariots for a warlike purpose. (Exodus 14:7) In this point of view chariots among some nations of antiquity, as elephants among others, may be regarded as filling the place of heavy artillery in modern times, so that the military power of a nation might be estimated by the number of its chariots. Thus Pharaoh in pursuing Israel…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
בְּרֵכָה (brekah) refers to a pool or pond, often described as a reservoir where camels might kneel to rest. It is derived from the root meaning related to gathering water. The entries consistently emphasize its use in the context of water bodies.
בְּרֵכָה n.f. pool, pond
base
H1295 בְּרֵכָה pool, pond
1295 brekah ber-ay-kaw'
from 1288; a reservoir (at which camels kneel as a
resting-place):--(fish-)pool.
see HEBREW for 01288
בְּרֵכָה (be.re.khah) — (Shelah) Pool.
pool, pond
Combined with she.lach (שֶׁ֫לַח "Shelah" H7975A)
בְּרֵכָה (be.re.khah) — pool.
pool, pond
N-fs — Noun common · feminine singular constructHNcfsc
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…
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
לָקַק (laqaq) is a primitive root meaning to lick or lap. It covers actions like lapping or licking in both the Qal and Piel forms, indicating a straightforward physical action without additional nuances.
[לָקַק] vb. lap, lick
Qal lap
Pi. lap, lap up
base
H3952 לָקַק
3952 laqaq law-kak'
a primitive root; to lick or lap:--lap, lick.
לָקַק (la.qaq) — to lick.
1) to lap, lick, lap up
1a) (Qal) to lap, lap up
1b) (Piel) to lap up
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43 24:14 2Sa 9:8. The state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14,15 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent…
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
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
HC/Td/Vqrfpa — Conjunction · particle · verb qal participle (active) feminine pluralHC/Td/Vqrfpa
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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)
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
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
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.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X 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 (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[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
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms