1 Samuel 11:1 — Word Study
WLCוַיַּ֗עַל נָחָשׁ֙ הָֽעַמּוֹנִ֔י וַיִּ֖חַן עַל־ יָבֵ֣שׁ גִּלְעָ֑ד וַיֹּ֨אמְר֜וּ כָּל־ אַנְשֵׁ֤י יָבֵישׁ֙ אֶל־ נָחָ֔שׁ כְּרָת־ לָ֥נוּ בְרִ֖ית וְנַעַבְדֶֽךָּ׃
BSAThen NahashNâchâsh [the Ammonite king, a non-Israelite ruler] the AmmoniteʻAmmôwnîy came upʻâlâh▸ [to ascend, to rise] and laid siegechânâh▸ [encamped against, besieged] toʻal Jabesh-gileadYâbêsh [a town in the Gilead region, east of the Jordan River] Allkôl [every, the entire population] of JabeshYâbêsh saidʼâmar▸ toʼêl himNâchâsh Makekârath [to cut, to establish] a treatybᵉrîyth [covenant, agreement] and we will serve youʻâbad▸ [be your subjects, obey, as our ruler, master]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֗עַל | and he went up | Verb, Qal, sequential imperfect third person masculine singular |
| נָחָשׁ֙ | Nahash | Noun proper masculine |
| הָֽעַמּוֹנִ֔י | the Ammonite | Particle, noun gentilic masculine singular absolute |
| וַיִּ֖חַן | and he encamped | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| יָבֵ֣שׁ | Jabesh | Noun proper |
| גִּלְעָ֑ד | Gilead | Noun proper |
| וַיֹּ֨אמְר֜וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| כָּל־ | all | Noun common, masculine singular construct |
| אַנְשֵׁ֤י | [the] men of | Noun common, masculine plural construct |
| יָבֵישׁ֙ | Jabesh | Noun proper |
| אֶל־ | to | Preposition |
| נָחָ֔שׁ | Nahash | Noun proper masculine |
| כְּרָת־ | make | Verb, Qal, imperative second person masculine singular |
| לָ֥נוּ | to us | Preposition, suffix |
| בְרִ֖ית | a covenant | Noun common, feminine singular absolute |
| וְנַעַבְדֶֽךָּ׃ | and we will serve you | Conjunction, verb qal first person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Soon Nahash the Ammonite came up and laid siege to Jabesh-gilead. All the men of Jabesh said to him, “Make a treaty with us, and we will serve you.” |
| KJV | Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee. |
| ASV | Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee. |
| YLT | And Nahash the Ammonite cometh up, and encampeth against Jabesh-Gilead, and all the men of Jabesh say unto Nahash, 'Make with us a covenant, and we serve thee.' |
| WEB | Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.” |
| BBE | Then about a month after this, Nahash the Ammonite came up and put his forces in position for attacking Jabesh-gilead: and all the men of Jabesh said to Nahash, Make an agreement with us and we will be your servants. |
Where they part company is כְּרָת — see How Translations Differ.
One main verb introduces the action, followed by a request and a promise from the men of Jabesh.
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 — 1 Samuel 11:1
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 Siege of Jabesh-gileadgenerated
1 Samuel 11:1 describes the Ammonite king Nahash laying siege to Jabesh-gilead, prompting the men of Jabesh to seek a treaty to secure their safety. This event highlights the tension between Israel and surrounding nations, as well as the desperation of the Israelites in the face of external threats. The narrative sets the stage for the rise of Saul as king, as he responds to this crisis in subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 12:12 | But when you saw that Nahash king of the Ammonites was moving against you, you said to me, ‘No, we must have a king to rule over us’—even though the LORD your God was your king. |
| 2 | Judges 10:7 | So the anger of the LORD burned against Israel, and He sold them into the hands of the Philistines and Ammonites, |
| 3 | Judges 11:8–33 | They answered Jephthah, “This is why we now turn to you, that you may go with us, fight the Ammonites, and become leader over all of us who live in Gilead.” |
| 4 | 1 Samuel 31:11–13 | When the people of Jabesh-gilead heard what the Philistines had done to Saul, |
| 5 | Judges 21:8–10 | So they asked, “Which one of the tribes of Israel failed to come up before the LORD at Mizpah?” And, in fact, no one from Jabesh-gilead had come to the camp for the assembly. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — כְּרָת, ke.rotgenerated
The Hebrew verb כָּרַת (karath) means 'to cut' and is often used in the context of making a covenant or agreement. This verb conveys the seriousness of establishing a formal relationship, as it is traditionally associated with the act of cutting animals to symbolize the binding nature of the agreement.
In this verse, it is used in the imperative form, indicating that the men of Jabesh are urgently requesting Nahash to make a treaty with them. The act of cutting a covenant signifies their willingness to enter into a subordinate relationship with Nahash for their safety.
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 וַיַּ֗עַל, and he went up, which introduces the action of Nahash approaching Jabesh-gilead. The structure follows with a series of clauses: Nahash's action of laying siege, the subject of Jabesh, and their response to Nahash's presence.
The Hebrew syntax emphasizes the sequence of actions, starting with Nahash's ascent and leading to the plea of the men of Jabesh, indicating their desperation and the gravity of the situation.
Septuagint Backgroundgenerated
In the Septuagint, כְּרָת is rendered as διάθου, which also means 'to make a covenant.' This choice aligns closely with the Hebrew meaning, indicating the translators understood the significance of the treaty being proposed.
The use of this Greek term suggests a continuity in the concept of covenant-making across both Hebrew and Greek texts, reinforcing the importance of agreements in the narrative.
In plain words — the whole versegenerated
1 Samuel 11:1 tells us that Nahash the Ammonite came to Jabesh-gilead and laid siege to it. The men of Jabesh asked Nahash to make a treaty with them, promising to serve him. This shows their fear and willingness to submit to avoid conflict.
Frequently Asked Questionsgenerated
Nahash was the king of the Ammonites, known for his hostility toward Israel during the time of King Saul.
To cut a covenant means to establish a formal agreement, often symbolized by cutting animals, indicating the seriousness of the promise.
The men of Jabesh sought a treaty out of desperation to avoid conflict and the threat of violence from Nahash.
Jabesh-gilead is significant as a location in Israel's history, representing a community under threat and the need for leadership and protection.
Reflection Questionsgenerated
- What does this passage teach about the nature of leadership in times of crisis?
- How do the actions of the men of Jabesh reflect their understanding of power and survival?
- In what ways can we see parallels between this historical event and modern situations of conflict?
- What does the concept of covenant mean in our relationships today?
The early church on this verse — how the Fathers read it
Early church fathers comment on this passage, noting its implications for leadership and covenant relationships.
1. When I wished to assert the profundity of this sacred history in the preface of this work, I maintained that it could be seen especially in the fact that it was written by prophets.Early Church Fathers on 1 Samuel 11 →
And all the men of Jabesh said to Nahash, etc. Many faithful men of the Church, united in true love, often consented to serve humbly by obeying teachers, whom they esteemed as wise as serpents in frequent meditation on the Scriptures;Early Church Fathers on 1 Samuel 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 11:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Nahash the Ammonite came up, and encamped against Jabeshgilead,.... A month after, as in the Septuagint and Vulgate Latin versions, that is, a month after Saul was chosen king; so Josephus (p):
Read John Gill on 1 Samuel 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.
Read Robert Jamieson on 1 Samuel 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 SAMUEL CHAPTER 11 Nahash besiegeth them of Jabesh-gilead; offereth them a reproachful condition; they have seven days granted them to consult and seek relief; they send messengers to Saul, . He is provoked; sends messengers to all the Israelites to come in to their help; they come to the number of three hundred and thirty thousand men, . He sends word to the besieged, who deceive Nahash; who with his army is slain, . The people are ready to slay Saul’ s enemies; in which he opposeth them: he is invested in the kingdom at Gilgal, . Then, i.e. about that time; this particle being used in some latitude, as is frequent; for that this happened before, and was the occasion of their desire of a…
Read Matthew Poole on 1 Samuel 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 11:1 Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.Ver. 1. Then Nahash the Ammonite came up.] After long preparations, and for the old hatred, and upon the old claim, as also to revenge the overthrow then given them by Jephthah. And encamped against Jabeshgilead.] Because it lay near to their country, and had been much weakened by that cruel slaughter of their men, and not like to be relieved, because the Israelites were ill-agreed among themselves about the choice of their new king. Make a covenant with us, and we will serve thee.] Take us for thy confederates, and…
Read John Trapp on 1 Samuel 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Nahash the Ammonite.—Nahash was king of the children of Ammon (see 1 Samuel 12:12). This royal family was in some way related to David (see 2 Samuel 17:25; 1 Chronicles 2:16-17). At the time of David’s exile owing to the rebellion of Absalom, a son of Nahash the Ammonite is specially mentioned as showing kindness to the fugitive king. Jabesh-gilead was a city situated in Northern Gilead, in the territory assigned to Manasseh. Josephus states that it was the capital of the country of Gilead. The Ammonites were a kindred race to the Moabites, being descended from the same ancestor, the patriarch Lot. They asserted that a portion of their territory had been taken from them by Israel, and…
Read Charles John Ellicott on 1 Samuel 11 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XI Nahash, king of the Ammonites, besieges Jabesh-gilead; and proposes to its inhabitants the most degrading conditions of peace, 1, 2. They apply to their brethren for help, 3, 4. Saul hears of their distress; takes a yoke of oxen, hews them in pieces, and sends them throughout the coasts of Israel, with the threat that all who did not come to his standard should have his cattle served in like manner; in consequence of which he is soon at the head of an army of three hundred and thirty thousand men, 5-8. He sends to Jabesh-gilead, and promises help, 9, 10. Saul attacks the Ammonites next morning, and gives them a total overthrow, 11. The people are greatly encouraged, and propose…
Read AdamClarke on 1 Samuel 11 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Samuel 11:1-11. Saul’s victory over the Ammonites 1. Then] Simply And. There is nothing in the Hebrew text to mark whether the interval was long or short. The Sept. however omits the words “But he held his peace” at the close of ch. 10, and begins this chapter “And it came to pass after about a month that Nahash, &c.” This rendering represents a very slight variation in the consonants of the Hebrew text, and possibly preserves the original reading. At any rate we may gather from ch. 1 Samuel 12:12 that an Ammonite attack was threatened before Saul’s election, and probably the actual invasion took place not long after. Nahash] The king of the Ammonites (ch. 1 Samuel 12:12). This Nahash…
Read Cambridge on 1 Samuel 11 →Albert Barnes1798–1870Barnes' Notes on the BibleNahash was king of the children of Ammon, as appears from 1 Samuel 12:12.
Read Albert Barnes on 1 Samuel 11 →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
Soon Nahash the Ammonite came up and laid siege to Jabesh-gilead. All the men of Jabesh said to him, “Make a treaty with us, and we will serve you.”
Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.”
Then Nahash the Ammonite came up and laid siege to Jabesh-gilead. All the men of Jabesh said to him, “Make a treaty with us, and we will serve you.”
Nahash the Ammonite marched against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”
Tyndale line
Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.
Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.
Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.
Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said to Nahash, Make a covenant with us, and we will serve thee.
Then Nahash the Ammonite came vp, and besieged Iabesh Gilead: and all the men of Iabesh saide vnto Nahash, Make a couenant with vs, and we will be thy seruants.
Strictly literal
And Nahash the Ammonite came up and encamped against Jabesh-Gilead. And all the men of Jabesh said to Nahash, Make a covenant with us, and we will serve thee.
And Nahash the Ammonite cometh up, and encampeth against Jabesh-Gilead, and all the men of Jabesh say unto Nahash, 'Make with us a covenant, and we serve thee.'
And Nahash the Ammonite comes up, and encamps against Jabesh-Gilead, and all the men of Jabesh say to Nahash, “Make a covenant with us, and we serve you.”
Then came up Nachash the 'Ammonite, and encamped against Yabesh-gil'ad: and all the men of Yabesh said unto Nachash, Make a covenant with us, and we will serve thee.
Then Nahash the Ammonite went and laid seige to Jabesh Gilead. All the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.”
From the Latin
And it came to pass about a month after this that Naas, the Ammonite came up, and began to fight against Jabes Galaad. And all the men of Jabes said to Naas: Make a covenant with us, and we will serve thee.
Simplified
Nahash the Ammonite came with his army and besieged Jabesh-gilead. All the people of Jabesh said to him, “Make a peace treaty with us, and we will be your subjects.”
Then about a month after this, Nahash the Ammonite came up and put his forces in position for attacking Jabesh-gilead: and all the men of Jabesh said to Nahash, Make an agreement with us and we will be your servants.
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 15 of the 17 words matched. The Dead Sea Scrolls show some restoration, indicating that while parts of the text are damaged, the overall meaning remains consistent with the Masoretic Text.
וַיַּ֗עַל נָחָשׁ֙ הָֽעַמּוֹנִ֔י וַיִּ֖חַן עַל־ יָבֵ֣שׁ גִּלְעָ֑ד וַיֹּ֨אמְר֜וּ כָּל־ אַנְשֵׁ֤י יָבֵישׁ֙ אֶל־ נָחָ֔שׁ כְּרָת־ לָ֥נוּ בְרִ֖ית וְנַעַבְדֶֽךָּ׃
15 of the 17 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.
ויעל נחש העמוני ויחן על יביש [נצלו] [מיד] בני עמון ויבאו אל יבש גלעד ויאמרו כול אנשי יביש אל נחש מלך [בני] [עמון] [כרת] ל׳נו [ברית] [ונעבד׳ך]
17 words on the leather — 3 partly restored, 7 supplied entire by an editor.
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 Samuel 11:1
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נָחָשׁ (Nachash) refers to a king of the Ammonites during the time of King Saul and is also the name of two persons, including the father of Abigail. The term translates to 'serpent' and is associated with a city named Ir-nahash. The entries consistently highlight its connections to the Ammonite lineage and its significance in the Old Testament.
נָחָשׁ n.pr.m.
king of Ammon
father of Abigail and Zeruiah
giving name to a city
base
H5176 נָחָשׁ
5176 Nachash naw-khawsh'
the same as 5175; Nachash, the name of two persons apparently
non-Israelite:--Nahash.
see HEBREW for 05175
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 1Sa.11.1
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 2Sa.10.2;
father of: Hanun (H2586)
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A woman living at the time of United Monarchy, only mentioned at 2Sa.17.25;
wife of: Jesse (H3448H);
mother of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Zeruiah (H6870), Abigail (H0026H)(?) and Elihu (H0453J)
N-proper — Noun proper masculineHNpm
na'-hash (nachash, "serpent"; Naas):
(1) The father of Abigail and Zeruiah, the sisters of David (2Sa 17:25; compare 1Ch 2:16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.
(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and…
Nahash
Serpent. (1.) King of the Ammonites in the time of Saul. The inhabitants of Jabesh-Gilead having been exposed to great danger from Nahash, sent messengers to Gibeah to inform Saul of their extremity. He promptly responded to the call, and gathering together an army he marched against Nahash. “And it came to pass that they which remained were scattered, so that two of them [the Ammonites] were not left together” (1 Sam. 11:1-11).
(2.) Another king of the Ammonites of the same name is mentioned, who showed kindness to David during his wanderings (2 Sam. 10:2). On his death David sent an embassy of sympathy to Hanun, his son and successor, at Rabbah Ammon, his capital. The grievous insult which was put upon these ambassadors led to a war against the Ammonites, who, with…
(serpent). King of the Ammonites who dictated to the inhabitants of Jabesh-gilead that cruel alternative of the loss of their right eyes or slavery which roused the swift wrath of Saul, and caused the destruction of the Ammonite force. (1 Samuel 11:2-11) (B.C. 1092.) "Nahaph" would seem to have been the title of the king of the Ammonites rather than the name of an individual. Nahash the father of Hanun had rendered David some special and valuable service, which David was anxious for an opportunity of requiting. (2 Samuel 10:2) A person mentioned once only-- (2 Samuel 17:25) --in stating the parentage of Amasa, the commander-in-chief of Absalom’s army. Amasa is there said to have been the son of a certain Ithra by Abigail…
1. A king of the Ammonites, defeated by Saul while besieging Ramothgilead, 1Sa 11:1-15. He, or as some think, his son of the same name, was on friendly terms with David, 2Sa 10:2
2. The father of Zeruiah and Abigail, David’s half-sisters, 2Sa 17:25 1Ch 2:13-16. Nahash, however, may have been another name for Jesse; or possibly the name of his wife.
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Ammonite
The usual name of the descendants of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20) of their history till they are lost sight of (Judg. 5:2), this tribe is closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8). Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and…
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word יָבֵשׁ (*yabesh*) refers to Jabesh, a town in Gilead, and also to a man from the Kingdom of Israel, the father of Shallum. The name means "dry" and is associated with a specific location beyond the Jordan. There is no significant disagreement among the lexicons regarding its meanings or references.
יָבֵשׁ, יָבֵישׁ n.pr.loc. et pers.
n.pr.loc. Jabesh of Gilead
n.pr.m. father of Shallum
base
H3003 יָבֵשׁ, יָבֵישׁ
3003 Yabesh yaw-bashe'
the same as 3002 (also Yabeysh {yaw-bashe'}; often with the
addition of 1568, i.e. Jabesh of Gilad); Jobesh, the name of
an Israelite and of a place in Palestine:--Jobesh ((-Gilead)).
see HEBREW for 03002
see HEBREW for 01568
יָבֵשׁ (ya.vesh) — Jabesh (Gilead).
§ Jabesh = "dry"
a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
יָבֵשׁ (ya.vesh) — Jabesh.
A man of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.15.10;
father of: Shallum (H7967)
§ Jabesh = "dry"
1) a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
2) father of Shallum, the 15th king of the northern kingdom
יָבֵשׁ (ya.vesh) — Jabesh.
Jabesh = "dry"
a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
N-proper — Noun properHNpl
ja'-besh (yabhesh): A short form of JABESH-GILEAD (which see).
Jabesh
Dry. (1.) For Jabesh-Gilead (1 Sam. 11:3,9,10).
(2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.
(dry). Father of Shallum, the fifteenth king of Israel. (2 Kings 15:10,13,14) Jabesh-gilead, or Jabesh in the territory of Gilead. In its widest sense Gilead included the half tribe of Manasseh, (1 Chronicles 27:21) as well as the tribes of Gad and Reuben, (Numbers 32:1-42) east of the Jordan; and of the cities of Gilead, Jabesh was the chief. It is first mentioned in (Judges 21:8-14) Being attacked subsequently by Nahash the Ammonite, it gave Saul an opportunity of displaying his prowess in its defence. (1 Samuel 11:1-15) Eusebius places it beyond the Jordan, six miles from Pella on the mountain road to Gerasa; where…
A city in the half-tribe of Manasseh east of the Jordan generally called Jabesh-gilead because situated within the territory commonly called Gilead. Eusebius places it six miles from Pella, towards Gerasa. It was sacked by the Israelites for refusing to aid in chastising the Benjamites, Jud 21:8-10
At a later day, it was besieged by the Ammonites, and relieved by Saul; in gratitude for which service the men of Jabesh-gilead rescued the dead bodies of Saul and his sons from the insults of the Philistines, 1Sa 11:1-15 31:11-13 2Sa 2:5.
גִּלְעָד (Gil'ad) refers to a mountainous region east of the Jordan River, known as 'rocky region'. It encompasses both a land area and a city, often divided into northern and southern Gilead. The term also identifies several individuals from the tribe of Manasseh, including a notable figure, Jephthah. The lexicons agree on its geographical significance and historical references.
גִּלְעָד n.pr.loc. of mountain-range or hill-country, land & city, E. of Jordan territory S. of Jabboḳ
Northern Gilead
more generally, of all Gilead
name of a city
of Israelites living E. of Jordan (as a whole)
treated as n.pr.m.
base
H1568 גִּלְעָד of mountain-range or hill-country, land & city, E. of Jordan
1568 Gil`ad ghil-awd'
probably from 1567; Gilad, a region East of the Jordan; also
the name of three Israelites:--Gilead, Gileadite.
see HEBREW for 01567
גִּלְעָד (gil.ad) — Gilead.
Gilead = "rocky region"
a mountainous region bounded on the west by the Jordan, on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon; sometimes called 'Mount Gilead' or the 'land of Gilead' or just 'Gilead'. Divided into north and south Gilead
Also named: gil.a.di (גִּלְעָדִי "Gileadite" H1569)
גִּלְעָד (gil.ad) — Gilead.
A man of the tribe of Manasseh living at the time of Egypt and Wilderness, first mentioned at Num.26.29;
son of: Machir (H4353);
brother of: daughter_of_Machir (H4353I), Peresh (H6570), Sheresh (H8329) and Hammolecheth (H4447);
father of: Abiezer (H0044I), Helek (H2507), Asriel (H0844), Shechem (H7928), Shemida (H8061) and Hepher (H2660A)
§ Gilead = "rocky region"
HNpl — Noun properHNpl
Gilead
Hill of testimony, (Gen. 31:21), a mountainous region east of Jordan. From its mountainous character it is called “the mount of Gilead” (Gen. 31:25). It is called also “the land of Gilead” (Num. 32:1), and sometimes simply “Gilead” (Ps. 60:7; Gen. 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh (Deut. 3:13; Num. 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Gen.…
(rocky region). A mountainous region bounded on the west by the Jordan, on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon. (Genesis 31:21; 3:12-17) It is sometimes called "Mount Gilead," (Genesis 31:25) sometimes "the land of Gilead," (Numbers 32:1) and sometimes simply "Gilead." (Psalms 60:7; Genesis 37:25) The name Gilead, as is usual in Palestine, describes the physical aspect of the country: it signifies "a hard rocky region." The mountains of Gilead, including Pisgah, Abarim and Peor, have a real elevation of from 2000 to 3000 feet; but their apparent elevation on the…
the heap or mass of testimony
1. A region east of the Jordan River allotted to the tribes of Reuben and Gad and the half tribe of Manasseh Nu 32:1-30; De 3:13; 34:1; 2Ki 10:33
Reubenites expel the Hagarites from 1Ch 5:9,10,18-22
Ammonites make war against; defeated by Jephthah Jud 11
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
The Hebrew word יָבֵשׁ (*yabesh*) refers to Jabesh, a town in Gilead, and also to a man from the Kingdom of Israel, the father of Shallum. The name means "dry" and is associated with a specific location beyond the Jordan. There is no significant disagreement among the lexicons regarding its meanings or references.
יָבֵשׁ, יָבֵישׁ n.pr.loc. et pers.
n.pr.loc. Jabesh of Gilead
n.pr.m. father of Shallum
base
H3003 יָבֵשׁ, יָבֵישׁ
3003 Yabesh yaw-bashe'
the same as 3002 (also Yabeysh {yaw-bashe'}; often with the
addition of 1568, i.e. Jabesh of Gilad); Jobesh, the name of
an Israelite and of a place in Palestine:--Jobesh ((-Gilead)).
see HEBREW for 03002
see HEBREW for 01568
יָבֵשׁ (ya.vesh) — Jabesh (Gilead).
§ Jabesh = "dry"
a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
יָבֵשׁ (ya.vesh) — Jabesh.
A man of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.15.10;
father of: Shallum (H7967)
§ Jabesh = "dry"
1) a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
2) father of Shallum, the 15th king of the northern kingdom
יָבֵשׁ (ya.vesh) — Jabesh.
Jabesh = "dry"
a town in the territory of Gilead; according to Eusebius, it is beyond the Jordan, 6 miles (10 km) from Pella, on the mountain road to Gerasa
may be modern 'Wadi Yabes'
N-proper — Noun properHNpl
ja'-besh (yabhesh): A short form of JABESH-GILEAD (which see).
Jabesh
Dry. (1.) For Jabesh-Gilead (1 Sam. 11:3,9,10).
(2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.
(dry). Father of Shallum, the fifteenth king of Israel. (2 Kings 15:10,13,14) Jabesh-gilead, or Jabesh in the territory of Gilead. In its widest sense Gilead included the half tribe of Manasseh, (1 Chronicles 27:21) as well as the tribes of Gad and Reuben, (Numbers 32:1-42) east of the Jordan; and of the cities of Gilead, Jabesh was the chief. It is first mentioned in (Judges 21:8-14) Being attacked subsequently by Nahash the Ammonite, it gave Saul an opportunity of displaying his prowess in its defence. (1 Samuel 11:1-15) Eusebius places it beyond the Jordan, six miles from Pella on the mountain road to Gerasa; where…
A city in the half-tribe of Manasseh east of the Jordan generally called Jabesh-gilead because situated within the territory commonly called Gilead. Eusebius places it six miles from Pella, towards Gerasa. It was sacked by the Israelites for refusing to aid in chastising the Benjamites, Jud 21:8-10
At a later day, it was besieged by the Ammonites, and relieved by Saul; in gratitude for which service the men of Jabesh-gilead rescued the dead bodies of Saul and his sons from the insults of the Philistines, 1Sa 11:1-15 31:11-13 2Sa 2:5.
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 — PrepositionHR
נָחָשׁ (Nachash) refers to a king of the Ammonites during the time of King Saul and is also the name of two persons, including the father of Abigail. The term translates to 'serpent' and is associated with a city named Ir-nahash. The entries consistently highlight its connections to the Ammonite lineage and its significance in the Old Testament.
נָחָשׁ n.pr.m.
king of Ammon
father of Abigail and Zeruiah
giving name to a city
base
H5176 נָחָשׁ
5176 Nachash naw-khawsh'
the same as 5175; Nachash, the name of two persons apparently
non-Israelite:--Nahash.
see HEBREW for 05175
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 1Sa.11.1
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 2Sa.10.2;
father of: Hanun (H2586)
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A woman living at the time of United Monarchy, only mentioned at 2Sa.17.25;
wife of: Jesse (H3448H);
mother of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Zeruiah (H6870), Abigail (H0026H)(?) and Elihu (H0453J)
N-proper — Noun proper masculineHNpm
na'-hash (nachash, "serpent"; Naas):
(1) The father of Abigail and Zeruiah, the sisters of David (2Sa 17:25; compare 1Ch 2:16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.
(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and…
Nahash
Serpent. (1.) King of the Ammonites in the time of Saul. The inhabitants of Jabesh-Gilead having been exposed to great danger from Nahash, sent messengers to Gibeah to inform Saul of their extremity. He promptly responded to the call, and gathering together an army he marched against Nahash. “And it came to pass that they which remained were scattered, so that two of them [the Ammonites] were not left together” (1 Sam. 11:1-11).
(2.) Another king of the Ammonites of the same name is mentioned, who showed kindness to David during his wanderings (2 Sam. 10:2). On his death David sent an embassy of sympathy to Hanun, his son and successor, at Rabbah Ammon, his capital. The grievous insult which was put upon these ambassadors led to a war against the Ammonites, who, with…
(serpent). King of the Ammonites who dictated to the inhabitants of Jabesh-gilead that cruel alternative of the loss of their right eyes or slavery which roused the swift wrath of Saul, and caused the destruction of the Ammonite force. (1 Samuel 11:2-11) (B.C. 1092.) "Nahaph" would seem to have been the title of the king of the Ammonites rather than the name of an individual. Nahash the father of Hanun had rendered David some special and valuable service, which David was anxious for an opportunity of requiting. (2 Samuel 10:2) A person mentioned once only-- (2 Samuel 17:25) --in stating the parentage of Amasa, the commander-in-chief of Absalom’s army. Amasa is there said to have been the son of a certain Ithra by Abigail…
1. A king of the Ammonites, defeated by Saul while besieging Ramothgilead, 1Sa 11:1-15. He, or as some think, his son of the same name, was on friendly terms with David, 2Sa 10:2
2. The father of Zeruiah and Abigail, David’s half-sisters, 2Sa 17:25 1Ch 2:13-16. Nahash, however, may have been another name for Jesse; or possibly the name of his wife.
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs — Noun common · feminine singular absoluteHNcfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
Conj | V-Qal-Imperf-1cp | Suff — Conjunction · verb qal first person common plural · suffixHC/Vqu1cp/Sp2ms