1 Samuel 11:9 — Word Study
WLCוַיֹּאמְר֞וּ לַמַּלְאָכִ֣ים הַבָּאִ֗ים כֹּ֤ה תֹֽאמְרוּן֙ לְאִישׁ֙ יָבֵ֣ישׁ גִּלְעָ֔ד מָחָ֛ר תִּהְיֶֽה־ לָכֶ֥ם תְּשׁוּעָ֖ה כְּחֹ֣ם הַשָּׁ֑מֶשׁ וַיָּבֹ֣אוּ הַמַּלְאָכִ֗ים וַיַּגִּ֛ידוּ לְאַנְשֵׁ֥י יָבֵ֖ישׁ וַיִּשְׂמָֽחוּ׃
BSASo they saidʼâmar▸ to the messengersmălʼâk [representatives] who had comebôwʼ Tellʼâmar▸ the menʼîysh of Jabesh-gileadYâbêsh [a town in the territory of Gilead] Deliverancetᵉshûwʻâh [salvation, rescue] will behâyâh▸ ◂tomorrowmâchâr [at a future time, by the next day] by the time the sunshemesh [the celestial body] is hotchôm [in its heat, chaos] And when the messengersmălʼâk [an ambassador, an envoy] relayed [this]nâgad▸ of JabeshYâbêsh they rejoicedsâmach▸ [were glad, celebrated with joy]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמְר֞וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| לַמַּלְאָכִ֣ים | to the messengers | Preposition, noun common masculine plural absolute |
| הַבָּאִ֗ים | who had come | Particle, verb qal participle (active) masculine plural |
| כֹּ֤ה | thus | Adverb |
| תֹֽאמְרוּן֙ | you will say ! | Verb qal imperfect second person masculine plural, suffix |
| לְאִישׁ֙ | to [the] man of | Preposition, noun common masculine singular construct |
| יָבֵ֣ישׁ | Jabesh | Noun proper |
| גִּלְעָ֔ד | Gilead | Noun proper |
| מָחָ֛ר | tomorrow | Noun common, masculine singular absolute |
| תִּהְיֶֽה־ | it will belong | Verb, Qal, imperfect third person feminine singular |
| לָכֶ֥ם | to you | Preposition, suffix |
| תְּשׁוּעָ֖ה | deliverance | Noun common, feminine singular absolute |
| כְּחֹ֣ם | like [the] heat of | Preposition, verb qal infinitive construct common |
| הַשָּׁ֑מֶשׁ | the sun | Particle, noun common both singular absolute |
| וַיָּבֹ֣אוּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| הַמַּלְאָכִ֗ים | the messengers | Particle, noun common masculine plural absolute |
| וַיַּגִּ֛ידוּ | and they told | Verb, Hiphil, sequential imperfect third person masculine plural |
| לְאַנְשֵׁ֥י | to [the] men of | Preposition, noun common masculine plural construct |
| יָבֵ֖ישׁ | Jabesh | Noun proper |
| וַיִּשְׂמָֽחוּ׃ | and they were glad | Verb, Qal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they said to the messengers who had come, “Tell the men of Jabesh-gilead: ‘Deliverance will be yours tomorrow by the time the sun is hot.’” And when the messengers relayed this to the men of Jabesh, they rejoiced. |
| KJV | And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To morrow, by that time the sun be hot, ye shall have help. And the messengers came and shewed it to the men of Jabesh; and they were glad. |
| ASV | And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To-morrow, by the time the sun is hot, ye shall have deliverance. And the messengers came and told the men of Jabesh; and they were glad. |
| YLT | And they say to the messengers who are coming, 'Thus do ye say to the men of Jabesh-Gilead: To-morrow ye have safety — by the heat of the sun;' and the messengers come and declare to the men of Jabesh, and they rejoice; |
| WEB | They said to the messengers who came, “Tell the men of Jabesh Gilead, ‘Tomorrow, by the time the sun is hot, you will be rescued.’” The messengers came and told the men of Jabesh; and they were glad. |
| BBE | Then he said to the representatives who had come, Say to the men of Jabesh-gilead, Tomorrow, by the time the sun is high, you will be made safe. And the representatives came and gave the news to the men of Jabesh; and they were glad. |
Translations agree on the meaning of תְּשׁוּעָ֖ה as 'deliverance.'
The sentence contains a main clause followed by a direct speech and concludes with the reaction of the men of Jabesh.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּשׁוּעָה
verbאָמַר
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 11:9
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 Rescue of Jabesh-gileadgenerated
1 Samuel 11:9 describes how the men of Jabesh-gilead were in a dire situation and received a message of hope from Saul through messengers. This message promised them deliverance by the next day, which led to their rejoicing. The context highlights the urgency of their plight and the relief that the promise of salvation brings, similar to how God delivers His people in times of distress, as seen in Psalm 18:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:17 | He rescued me from my powerful enemy, from foes too mighty for me. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — תְּשׁוּעָ֖ה, te.shu.'Ahgenerated
The Hebrew word תְּשׁוּעָה (tshuw'ah) refers to deliverance or salvation, often in the context of God's intervention. It signifies rescue from danger and is commonly associated with divine help in the face of adversity.
This noun is feminine singular and appears in various contexts throughout the Old Testament, emphasizing the importance of deliverance in both personal and communal settings. The word encapsulates the hope and assurance that comes from being saved from peril.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of תְּשׁוּעָ֖ה as 'deliverance,' but the wording may vary.
Sentence Structuregenerated
The main verb of the sentence is וַיֹּאמְר֞וּ, and they said, which introduces the message being conveyed. The structure includes a series of phrases detailing the message and the recipients.
The sentence flows from the messengers to the men of Jabesh-gilead, with the promise of deliverance highlighted. The use of direct speech emphasizes the urgency and importance of the message.
Septuagint Backgroundgenerated
The Septuagint translates תְּשׁוּעָה as σωτηρία (sōtēria), which also means salvation or deliverance. This choice reflects a consistent understanding of the term's significance in the context of divine rescue.
The Greek term carries similar connotations of safety and rescue, aligning with the Hebrew meaning while also broadening its application in a Hellenistic context.
In plain words — the whole versegenerated
1 Samuel 11:9 tells us that the messengers brought a message from Saul to the men of Jabesh-gilead, promising them deliverance by the next day. This news brought great joy to the men, who were in a desperate situation.
Frequently Asked Questionsgenerated
The promise signifies hope and salvation from their enemies, indicating that they will be rescued from their dire circumstances.
They rejoice because they receive a message of hope that they will be saved, which alleviates their fear and despair.
This verse illustrates a common theme in the Bible where God intervenes to rescue His people from danger, similar to other accounts of divine deliverance.
The messengers serve as the vital link between Saul and the men of Jabesh-gilead, conveying the promise of deliverance and hope.
Reflection Questionsgenerated
- In what ways have I experienced God's deliverance in my life?
- How can I share messages of hope with others who are in distress?
- What does it mean to trust in God's promises of salvation?
- How can I celebrate and rejoice in the deliverance that God provides?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this passage, discussing the implications of the message of deliverance and its relevance to the faithful.
10. Such perhaps is what is said to us by the counsel of that wise man: "If the spirit of one having power rises up against you, do not quickly abandon your place" (Eccles. 10:4).Early Church Fathers on 1 Samuel 11 →
And they said to the messengers who came: Thus you shall say, etc. They once said with a living voice to those present, they also speak to us today consulting their writings, the defenders of the Church,Early Church Fathers on 1 Samuel 11 →
So the messengers came, and announced to the men of Jabesh, etc. Those who first feared the wiles of the heretics and the thorns of their arguments, later, being strengthened by the consolations of stronger and more learned doctors,Early Church Fathers on 1 Samuel 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 11:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said unto the messengers that came,.... From Jabeshgilead, that is, Saul and Samuel said to them, as follows: thus shall ye say unto the men of Jabeshgilead: when they returned unto them, as
Read John Gill on 1 Samuel 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To morrow, by that time the sun be hot, ye shall have help.
Read Robert Jamieson on 1 Samuel 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo-morrow, to wit, the day after your departure hence, or return home; for it seems probable that some few days had been spent in the gathering and disposing of the forces, and bringing them towards those parts.
Read Matthew Poole on 1 Samuel 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 11:9 And they said unto the messengers that came, Thus shall ye say unto the men of Jabeshgilead, To morrow, by [that time] the sun be hot, ye shall have help. And the messengers came and shewed [it] to the men of Jabesh; and they were glad.Ver. 9. Tomorrow, by that time the sun be hot.] Not tertio die, the next day after tomorrow, as Josephus and Comestor have it, who will needs mend Magnificat.
Read John Trapp on 1 Samuel 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) To morrow, by that time the sun be hot.—That is, about noon the army of rescue will be at hand. The distance from Bezek to Jabesh was not much over twenty miles.
Read Charles John Ellicott on 1 Samuel 11 →
CambridgeThe Cambridge Bible for Schools and Colleges9. ye shall have help] Or, deliverance. The same word is translated “salvation” in 1 Samuel 11:13, and the cognate verb “save” in 1 Samuel 11:3.
Read Cambridge on 1 Samuel 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe distance from Bezek to Jabesh-Gilead would perhaps be about twenty miles.
Read Albert Barnes on 1 Samuel 11 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. They said unto the messengers that came — These messengers were the ones that came from Jabesh to Gibeah.
Read Daniel Denison Whedon 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
So they said to the messengers who had come, “Tell the men of Jabesh-gilead: ‘Deliverance will be yours tomorrow by the time the sun is hot.’” And when the messengers relayed this to the men of Jabesh, they rejoiced.
They said to the messengers who came, “Tell the men of Jabesh Gilead, ‘Tomorrow, by the time the sun is hot, you will be rescued.’” The messengers came and told the men of Jabesh; and they were glad.
So they said to the messengers who had come, “Tell the men of Jabesh-gilead: ‘Deliverance will be yours tomorrow by the time the sun is hot.’” And when the messengers relayed this to the men of Jabesh, they rejoiced.
They said to the messengers who had come, “Here’s what you should say to the men of Jabesh Gilead: ‘Tomorrow deliverance will come to you when the sun is fully up.’” When the messengers went and told the men of Jabesh Gilead, they were happy.
Tyndale line
And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To morrow, by that time the sun be hot, ye shall have help. And the messengers came and shewed it to the men of Jabesh; and they were glad.
And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To-morrow, by the time the sun is hot, ye shall have deliverance. And the messengers came and told the men of Jabesh; and they were glad.
And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, Tomorrow, by the time the sun is hot, ye shall have deliverance. And the messengers came and told the men of Jabesh; and they were glad.
And they said to the messengers that came, thus shall ye say to the men of Jabesh-gilead, To-morrow by the time the sun is hot, ye shall have help. And the messengers came and showed it to the men of Jabesh; and they were glad.
Then they saide vnto the messengers that came, So say vnto the men of Iabesh Gilead, To morowe by then the sunne be hote, ye shall haue helpe. And the messengers came and shewed it to the men of Iabesh, which were glad.
Strictly literal
And they said to the messengers that had come, Thus shall ye say to the men of Jabesh-Gilead: To-morrow ye shall have deliverance when the sun is hot. And the messengers came and informed the men of Jabesh-Gilead; and they were glad.
And they say to the messengers who are coming, 'Thus do ye say to the men of Jabesh-Gilead: To-morrow ye have safety — by the heat of the sun;' and the messengers come and declare to the men of Jabesh, and they rejoice;
And they say to the messengers who are coming, “Thus you say to the men of Jabesh-Gilead: Tomorrow you have safety—by the heat of the sun”; and the messengers come and declare [it] to the men of Jabesh, and they rejoice;
And they said unto the messengers that were come, Thus shall ye say unto the men of Yabesh-gil'ad, Tomorrow shall ye have help, when the sun shineth hot. And the messengers came and told it to the men of Yabesh; and these were glad.
They said to the messengers that came, “You will tell the men of Jabesh Gilead, 'Tomorrow, by the time the sun is hot, you will be rescued.'” So the messengers went and told the men of Jabesh, and they were glad.
From the Latin
And they said to the messengers that came: Thus shall you say to the men of Jabes Galaad: Tomorrow, when the sun shall be hot, you shall have relief. The messengers therefore came, and told the men of Jabes: and they were glad.
Simplified
They said to the messengers who came, “Tell the men of Jabesh-gilead, ‘Tomorrow you'll be rescued, by the time the sun is hot.’” The people of Jabesh were so happy when the messengers arrived and told them this.
Then he said to the representatives who had come, Say to the men of Jabesh-gilead, Tomorrow, by the time the sun is high, you will be made safe. And the representatives came and gave the news to the men of Jabesh; and they were glad.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls largely agree on the wording of this verse, although the scrolls show some restoration in parts. The Septuagint matches 17 of the 20 words, indicating a strong alignment in the core message.
וַיֹּאמְר֞וּ לַמַּלְאָכִ֣ים הַבָּאִ֗ים כֹּ֤ה תֹֽאמְרוּן֙ לְאִישׁ֙ יָבֵ֣ישׁ גִּלְעָ֔ד מָחָ֛ר תִּהְיֶֽה־ לָכֶ֥ם תְּשׁוּעָ֖ה כְּחֹ֣ם הַשָּׁ֑מֶשׁ וַיָּבֹ֣אוּ הַמַּלְאָכִ֗ים וַיַּגִּ֛ידוּ לְאַנְשֵׁ֥י יָבֵ֖ישׁ וַיִּשְׂמָֽחוּ׃
17 of the 20 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.
[ויאמר] [שאול] [למלאכים] [הבאים] [כה] [תאמרו׳ן] [לאיש] [יביש] [מחר] [ל׳כם] מיהוה התשועה [בחם] [השמש] [ויבאו] [המלאכים] [ויגידו] [לאנשי] [יביש] [וישמחו] [ויאמרו] ל׳כם פתחו השער
3 words on the leather — 2 partly restored, 19 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 11:9
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.
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
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HD — AdverbHD
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)
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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…
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
מָחָר (machar) means 'tomorrow' or 'in the future.' It is often used adverbially to refer to the day following the present day or to future time. The word is derived from a root meaning 'deferred.' All entries consistently emphasize its use in relation to time.
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
to-morrow (the day following the present day)
= in future time
base
H4279 מָחָר used oft. as adv., to-morrow, in time to come . to-morrow (the day following the present day)
. = in future time
4279 machar maw-khar'
probably from 309; properly, deferred, i.e. the morrow;
usually (adverbially) tomorrow; indefinitely,
hereafter:--time to come, tomorrow.
see HEBREW for 0309
מָחָר (ma.char) — tomorrow.
1) tomorrow, in time to come, in the future
1a) tomorrow (as the day following the present day)
1b) in future time
N-ms — Noun common · masculine singular absoluteHNcmsa
too-mor'-o.
See MORROW.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
תְּשׁוּעָה (tshuw`ah) refers to concepts of rescue, deliverance, and salvation, both in a personal and national context. It emphasizes help and safety, often associated with divine intervention. The term is linked to victory as well, indicating a broader range of meanings related to overcoming challenges or enemies.
תְּשׁוּעָה († תְּשֻׁעָה 2 S 19:3) n.f. deliverance, salvation
base
H8668 תְּשׁוּעָה, תְּשֻׁעָה
8668 tshuw`ah tesh-oo-aw'
or tshuah {tesh-oo-aw'}; from 7768 in the sense of 3467;
rescue (literal or figurative, pers., national or spir.):--
deliverance, help, safety, salvation, victory.
see HEBREW for 07768
see HEBREW for 03467
תְּשׁוּעָה (te.shu.ah) — deliverance: salvation.
: salvation
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
Also means: te.shu.ah (תְּשׁוּעָה ": victory" H8668H)
תְּשׁוּעָה (te.shu.ah) — deliverance: victory.
: victory
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See AFFLICTION
→ See GOD, PROVIDENCE OF
→ See PRAYER, ANSWERED
חֹם (chom) means 'heat' or 'to be hot' in Hebrew. It is derived from the root word חָם (cham, Strong's H2552). The term covers the concept of warmth and is used in contexts relating to temperature.
H2527 חֹם heat
2527 chom khome
from 2552; heat:--heat, to be hot (warm).
see HEBREW for 02552
חֹם (chom) — heat.
heat, hot
Prep | N-ms — Preposition · verb qal infinitive construct commonHR/Vqcc
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…
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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.
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
