1 Samuel 15:1 — Word Study
WLCוַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־ שָׁא֔וּל אֹתִ֨י שָׁלַ֤ח יְהוָה֙ לִמְשָׁחֳךָ֣ לְמֶ֔לֶךְ עַל־ עַמּ֖וֹ עַל־ יִשְׂרָאֵ֑ל וְעַתָּ֣ה שְׁמַ֔ע לְק֖וֹל דִּבְרֵ֥י יְהוָֽה׃ ס
BSAThen SamuelShᵉmûwʼêl [the prophet and judge] saidʼâmar▸ toʼêl SaulShâʼûwl The LORDYᵉhôvâh [Yehovah, The covenant Name of God] sentshâlach■ meʼêth to anoint youmâshach [to set apart, to consecrate] kingmelek [a ruler, a monarch] overʻal His peopleʻam [a nation, a community] IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] Now thereforeʻattâh [at this time, in this moment] listenshâmaʻ [to hear and obey, to give attention] to the wordsdâbâr [the voice, the message] of the LORDYᵉhôvâh [the sovereign God]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁמוּאֵל֙ | Samuel | Noun proper masculine |
| אֶל־ | to | Preposition |
| שָׁא֔וּל | Saul | Noun proper masculine |
| אֹתִ֨י | the object marker me | Particle, suffix |
| שָׁלַ֤ח | he sent | Verb, Qal, perfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| לִמְשָׁחֳךָ֣ | to anoint you | Preposition, verb qal infinitive construct common, suffix |
| לְמֶ֔לֶךְ | to king | Preposition, noun common masculine singular absolute |
| עַל־ | over | Preposition |
| עַמּ֖וֹ | people his | Noun common masculine singular construct, suffix |
| עַל־ | over | Preposition |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וְעַתָּ֣ה | and therefore | Conjunction, adverb |
| שְׁמַ֔ע | listen | Verb, Qal, imperative second person masculine singular |
| לְק֖וֹל | to [the] voice of | Preposition, noun common masculine singular construct |
| דִּבְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Samuel said to Saul, “The LORD sent me to anoint you king over His people Israel. Now therefore, listen to the words of the LORD. |
| KJV | Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD. |
| ASV | And Samuel said unto Saul, Jehovah sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of Jehovah. |
| YLT | And Samuel saith unto Saul, 'Me did Jehovah send to anoint thee for king over His people, over Israel; and now, hearken to the voice of the words of Jehovah: |
| WEB | Samuel said to Saul, “Yahweh sent me to anoint you to be king over his people, over Israel. Now therefore listen to the voice of Yahweh’s words. |
| BBE | And Samuel said to Saul, The Lord sent me to put the holy oil on you and to make you king over his people, over Israel: so give ear now to the words of the Lord. |
The translations agree on the key terms and meanings in this verse.
The sentence begins with a main clause followed by a series of phrases that clarify the action and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁמוּאֵל
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 15:1
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 Anointing of Saulgenerated
1 Samuel 15:1 describes the pivotal moment when Samuel, acting on God's command, informs Saul of his anointing as king over Israel. This event is foundational in the narrative of Israel's monarchy and sets the stage for Saul's leadership and the challenges he will face. The passage emphasizes the importance of listening to God's instructions, as Samuel urges Saul to heed the words of the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 15:17–18 | And Samuel said, “Although you were once small in your own eyes, have you not become the head of the tribes of Israel? The LORD anointed you king over Israel |
| 2 | 1 Samuel 9:16 | “At this time tomorrow I will send you a man from the land of Benjamin, and you are to anoint him leader over My people Israel; he will save them from the hand of the Philistines. For I have looked upon My people, because their cry has come to Me.” |
| 3 | 1 Samuel 10:1 | Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance? |
| 4 | 1 Samuel 15:16 | “Stop!” exclaimed Samuel. “Let me tell you what the LORD said to me last night.” “Tell me,” Saul replied. |
| 5 | 1 Samuel 12:14 | If you fear the LORD and serve Him and obey His voice, and if you do not rebel against the command of the LORD, and if both you and the king who reigns over you follow the LORD your God, then all will be well. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מָשַׁח, mashachgenerated
The Hebrew verb מָשַׁח (mashach) means 'to anoint' and is derived from a root that signifies the act of rubbing or smearing, typically with oil. In this context, it indicates a ceremonial act of setting someone apart for a significant role, specifically in a religious or royal capacity.
Anointing in the Old Testament often signifies divine selection and empowerment for leadership. Samuel's action of anointing Saul is a formal declaration of Saul's new role as king, highlighting the sacred nature of kingship in Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
The wording in this study follows the Berean Standard Bible, which uses anoint to translate מָשַׁח.
Sentence Structuregenerated
The finite verb וַיֹּ֤אמֶר (vai.Yo.mer), 'and he said,' governs the entire sentence, indicating Samuel's proclamation. This is followed by a series of phrases that elaborate on the action and its implications.
The structure places emphasis on the divine command through the prepositional phrases that follow, detailing the relationship between the LORD, Samuel, and Saul, culminating in the imperative for Saul to listen.
Septuagint Backgroundgenerated
The Septuagint translates מָשַׁח as χρίω (chriō), which also means 'to anoint.' This choice reflects a consistent understanding of the act of anointing as a significant religious rite, aligning with the Hebrew context.
This Greek term carries similar connotations of consecration and divine selection, reinforcing the importance of the anointing in establishing Saul's kingship.
In plain words — the whole versegenerated
1 Samuel 15:1 recounts how Samuel spoke to Saul, telling him that the LORD had sent him to anoint Saul as king over Israel. This moment is crucial as it marks the beginning of Saul's reign and highlights the importance of listening to God's commands.
Frequently Asked Questionsgenerated
This signifies that God chose Saul for leadership, marking a divine appointment that carries both authority and responsibility.
Anointing is a sacred act that symbolizes being set apart for a specific purpose, often associated with kingship or priesthood.
Samuel emphasizes the necessity of obedience to God's commands, which are vital for Saul's success as king.
This event marks the transition from a theocratic system to a monarchy, highlighting the complexities of leadership and divine authority in Israel's history.
Reflection Questionsgenerated
- In what ways can I discern God's calling in my own life, similar to Saul's anointing?
- How can I ensure that I am listening to and obeying God's words in my daily decisions?
- What responsibilities come with leadership, and how can I prepare to fulfill them?
- How does understanding the significance of anointing change my perspective on leadership in a spiritual context?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this passage to discuss the nature of divine appointment and authority in leadership.
We said above that Amalek designates the vice of lust, which as it were licks, since it suggests pleasure by flattering. Progress in the way of life is therefore shown, in that above he is declared to have been struck by Saul,Early Church Fathers on 1 Samuel 15 →
Samuel said to Saul: The Lord sent me to anoint you as king, etc. The prophetic word daily says to the rulers of the Church that they have not been chosen by their own industrious liberty,Early Church Fathers on 1 Samuel 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 15:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSamuel also said unto Saul,.... When and where he said to him what follows, it is not easy to determine, perhaps at Gilgal, where they after met again: the Lord sent me to anoint thee to be king over
Read John Gill on 1 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySamuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.
Read Robert Jamieson on 1 Samuel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 SAMUEL CHAPTER 15 Samuel sendeth Saul to destroy the Amalekites: his army, . He favoureth the Kenites; spareth Agag, and the best of the spoil: God rejects Saul from being king, . This Samuel declares to Saul; he commendeth, excuseth, at last humbleth himself, :25. Samuel is unmoved herewith; his mantle rent is a sign to Saul of his ruin: God cannot lie, . Samuel killeth Agag; goeth from Saul, and mourneth for him, . The Lord made thee king, and therefore thou art highly obliged to serve and obey him. Thou hast committed one error already, for which God hath severely rebuked and threatened; now therefore make amends for thy former error, and regain God’ s favour by thy exact obedience to…
Read Matthew Poole on 1 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 15:1-35 :1 Samuel also said unto Saul, The LORD sent me to anoint thee [to be] king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.Ver. 1. The Lord sent me to anoint thee to be king.] And kings are doubly bound to obey the Lord, - as Queen Elizabeth wrote to Henry IV of France, - first as men; next as men so entrusted and advanced. Now therefore hearken thou.] Now at least, and at length, after thy so foul miscarriages, and God’ s heavy menaces thereupon. Ut prioris inobedientiae nexus enodes, as Gregory hath it, that thou mayest redeem thine own sorrows, breaking off thy sins by righteousness, if it may be a lengthening of thy…
Read John Trapp on 1 Samuel 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1 Samuel 15:1-3) Samuel also said unto Saul . . .—The compiler of the history, selecting, no doubt, from ancient state records, chose to illustrate the story of the reign and rejection of Saul by certain memorable incidents as good examples of the king’s general life and conduct. The incidents were also selected to show the rapid development of the power and resources of Israel at this period. The sacred war with Amalek is thus introduced without any “note of time.” The Lord sent me to anoint thee.—The account of the Amalekite war is prefaced by the solemn words used by the seer when he came to announce the Eternal’s will to Saul. They are quoted to show that the war was enjoined upon…
Read Charles John Ellicott on 1 Samuel 15 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XV Samuel sends Saul to destroy the Amalekites, and all their substance, 1-3. Saul collects an immense army and comes against their city, 4, 5. He desires the Kenites to remove from among the Amalekites, 6. He smites the Amalekites, and takes their king, Agag, prisoner, and saves the best of the spoil, 7-9. The Lord is displeased, and sends Samuel to reprove him, 10, 11. The conversation between Samuel and Saul, in which the latter endeavours to justify his conduct, 12-23. He is convinced that he has done wrong, and asks pardon, 24-31. Samuel causes Agag to be slain; for which he assigns the reasons, 32-35. NOTES ON CHAP. XV Verse 1. The Lord sent me to anoint thee] This gave him a…
Read AdamClarke on 1 Samuel 15 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Samuel 15:1-9. Saul’s commission to destroy Amalek 1. Samuel also said] And Samuel said. How long after the repulse of the Philistines this happened, we are not told. Some years at least must be allowed for the evident development of that wilfulness which was Saul’s ruin. The Lord sent me] Me did Jehovah send. The pronoun stands emphatically at the head of the sentence. The prophet appeals to his former commission to anoint Saul as accrediting him to be God’s messenger on the present occasion. “The note of special warning” with which he prefaces the command indicates that he felt that “the discipline of Saul’s life was gathering itself up into a special trial,” and that this would be…
Read Cambridge on 1 Samuel 15 →Albert Barnes1798–1870Barnes' Notes on the BibleThe absence of all chronology or note of time is remarkable.
Read Albert Barnes on 1 Samuel 15 →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
Then Samuel said to Saul, “The LORD sent me to anoint you king over His people Israel. Now therefore, listen to the words of the LORD.
Samuel said to Saul, “Yahweh sent me to anoint you to be king over his people, over Israel. Now therefore listen to the voice of Yahweh’s words.
Then Samuel said to Saul, “The LORD sent me to anoint you king over His people Israel. Now therefore, listen to the words of the LORD.
Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says.
Tyndale line
Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.
And Samuel said unto Saul, Jehovah sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of Jehovah.
And Samuel said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice the words of the LORD.
Samuel also said to Saul, the LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou to the voice of the words of the LORD.
Afterward Samuel said vnto Saul, The Lord sent me to anoint thee King ouer his people, ouer Israel: nowe therefore obey the voyce of the wordes of the Lord.
Strictly literal
And Samuel said to Saul, Jehovah sent me to anoint thee king over his people, over Israel: now therefore hearken to the voice of the words of Jehovah.
And Samuel saith unto Saul, 'Me did Jehovah send to anoint thee for king over His people, over Israel; and now, hearken to the voice of the words of Jehovah:
And Samuel says to Saul, “YHWH sent me to anoint you for king over His people, over Israel; and now, listen to the voice of the words of YHWH.
And Samuel said unto Saul, Me did the Lord send to anoint thee as king over his people, over Israel; and now hearken thou unto the voice of the words of the Lord.
Samuel said to Saul, “Yahweh sent me to anoint you king over his people Israel. Now listen to the words of Yahweh.
From the Latin
And Samuel said to Saul: The Lord sent me to anoint thee king over his People Israel: now therefore hearken thou unto the voice of the Lord:
Simplified
Samuel told Saul, “The Lord sent me to anoint you king of his people Israel. So now pay attention to what the Lord has to say.
And Samuel said to Saul, The Lord sent me to put the holy oil on you and to make you king over his people, over Israel: so give ear now to the words of the Lord.
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 in their wording of this verse, with 15 of the 18 words matched. The differences in word order and articles reflect the distinct syntactical structures of Hebrew and Greek.
וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־ שָׁא֔וּל אֹתִ֨י שָׁלַ֤ח יְהוָה֙ לִמְשָׁחֳךָ֣ לְמֶ֔לֶךְ עַל־ עַמּ֖וֹ עַל־ יִשְׂרָאֵ֑ל וְעַתָּ֣ה שְׁמַ֔ע לְק֖וֹל דִּבְרֵ֥י יְהוָֽה׃ ס
15 of the 18 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 15:1
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.
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שְׁמוּאֵל (Shmuw'el) means 'heard of God' and refers to the name Samuel, associated with three Israelites. The most notable is the prophet Samuel, son of Elkanah and Hannah, who served during the reigns of Saul and David. Other references include individuals from the tribes of Simeon and Issachar, with the name implying a connection to God.
שְׁמוּאֵל 140 n.pr.m. Samuel (= name of Ēl)
great prophet, 11th cent. B.C.
in Simeon
in Issachar
base
H8050 שְׁמוּאֵל
8050 Shmuw'el sehm-oo-ale'
from the passive participle of 8085 and 410; heard of God;
Shemuel, the name of three Israelites:--Samuel, Shemuel.
see HEBREW for 08085
see HEBREW for 0410
שְׁמוּאֵל (she.mu.el) — Samuel.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.20;
son of: Elkanah (H0511H) and Hannah (H2584);
father of: Joel (H3100) and Abijah (H0029)
Also named: Samouēl (Σαμουήλ "Samuel" G4545)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
2) son Ammihud and the prince of the tribe of Simeon who was chosen to divide the land of Canaan between the tribes. Spelled 'Shemuel'
3) son of Tola and grandson of Issachar. Spelled 'Shemuel'
שְׁמוּאֵל (she.mu.el) — Shemuel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.34.20;
son of: Ammihud (H5989H)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
N-proper — Noun proper masculineHNpm
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
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
שָׁאוּל (Sha'uwl) means 'asked' and is associated with several figures in the Old Testament, most notably Saul, the first king of Israel from the tribe of Benjamin. The entries indicate that the name can refer to multiple individuals, including an early king of Edom and a Levite. The name is derived from a passive participle form, suggesting a connection to the act of asking.
שָׁאוּל n.pr.m. (= asked)
397 1st king of Isr.
a king of Edom
a son of Simeon
a Levite
base
H7586 שָׁאוּל (= asked)
7586 Sha'uwl shaw-ool'
passive participle of 7592; asked; Shaul, the name of an
Edomite and two Israelites:--Saul, Shaul.
see HEBREW for 07592
שָׁאוּל (sha.ul) — Saul.
A king of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.2;
son of: Kish (H7027); married to Ahinoam (H0293) and Rizpah (H7532);
father of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444), Merab (H4764), Michal (H4324), Ish-bosheth (H0378), Armoni (H0764), Mephibosheth (H4648H)
§ Saul or Shaul = "desired"
1) a Benjamite, son of Kish, and the 1st king of Israel
2) an early king of Edom and a successor of Samlah
3) a son of Simeon
4) a Levite, son of Uzziah
שָׁאוּל (sha.ul) — Shaul.
A man of the tribe of Simeon living at the time of Egypt and Wilderness, first mentioned at Gen.46.10;
son of: Simeon (H8095) and Canaanite_woman (H3669);
brother of: Jemuel (H3223), Jamin (H3226), Ohad (H0161), Jachin (H3199) and Zerah (H2226L);
father of: Shallum (H7967K)
Also named: sha.u.li (שָׁאוּלִי "Shaulite" H7587)
N-proper — Noun proper masculineHNpm
sol (sha'ul; Saoul):
(1) The first king of Israel.
I. EARLY HISTORY
1. Name and Meaning
2. Genealogy
3. Home and Station
4. Sources for Life
5. Election as King
6. Reasons for It
II. REIGN AND FALL
1. His First Action
2. Army Reorganized
3. Battle of Michmash
4. Defeats the Amalekites
5. Deposition Pronounced
6. David Introduced to Saul
7. Two Accounts
8. Saul's Envy of David
9. Attempts to Get Rid of David
10. David Spares Saul
11. Saul's Divided Energies
12. Consults a Necromancer
13. Battle of Gilboa
14. Double Accounts
15. Saul's Posterity
III. CHARACTER
1. Book of Chronicles
2. Saul's Failings
3. His Virtue
4. David's Elegy
I. Early History.
1. Name and Meaning:
The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare 1Sa 8:4 ff), but the gentilic adjective sha'uli (
Saul
Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, “asked for”), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father’s she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, “the hill of God,” A.V.; lit., as in R.V. marg., “Gibeah of God”), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to “the land of Shalisha,” and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel’s home at Ramah (9:5-10). At this point…
(desired), more accurately Shaul. One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.) The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and…
The son of Kish, of the tribe of Benjamin, the first king of the Israelites, anointed by Samuel, B. C. 1091, and after a reign of forty years filled with various events, slain with his sons on Mount Gilboa. He was succeeded by David, who was his son-in-law, and whom he had endeavored to put to death. His history is contained in 1Sa 10:1-31:13. It is a sad and admonitory narrative. The morning of his reign was bright with special divine favors, both providential, and spiritual, 1Sa 9:20 10:1-11,24,25. But he soon began to disobey God, and was rejected as unworthy to found a line of kings; his sins and misfortunes multiplied, and his sun went down in gloom. In his first war with the Ammonites, God was with him; but then follow his presumptuous sacrifice, in the absence of Samuel…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp1bs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מָשַׁח (mashach) means to smear or anoint, often with oil, for purposes of consecration or setting apart for a religious role. It can also refer to painting. The entries indicate its use in both a physical and a ceremonial context, particularly in the Old Testament.
מָשַׁח vb. smear, anoint
Qal
smear, house with colour (paint)
anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
anoint, consecrate to religious service
Niph. be anointed
base
H4886 מָשַׁח smear, anoint .. smear, house with colour (paint)
. anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
. anoint, consecrate to religious service
. be anointed
4886 mashach maw-shakh'
a primitive root; to rub with oil, i.e. to anoint; by
implication, to consecrate; also to paint:--anoint, paint.
מָשַׁח (ma.shach) — to anoint.
1) to smear, anoint, spread a liquid
1a) (Qal)
1a1) to smear
1a2) to anoint (as consecration)
1a3) to anoint, consecrate
1b) (Niphal) to be anointed
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
HR — PrepositionHR
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsc — 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…
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — 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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt