1 Samuel 15:32 — Word Study
WLCוַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַגִּ֤ישׁוּ אֵלַי֙ אֶת־ אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וַיֵּ֣לֶךְ אֵלָ֔יו אֲגַ֖ג מַעֲדַנֹּ֑ת וַיֹּ֣אמֶר אֲגָ֔ג אָכֵ֖ן סָ֥ר מַר־ הַמָּֽוֶת׃ ס
BSAThen SamuelShᵉmûwʼêl [the prophet and judge] saidʼâmar▸ Bringnâgash meʼêl AgagʼĂgag [the king of the Amalekites, a descendant of Esau] kingmelek of the AmalekitesʻĂmâlêq [a tribe in southern Canaan, enemies of the Israelites] AgagʼĂgag to himʼêl for heʼĂgag thoughtʼâmar▸ Surelyʼâkên [truly, certainly] the bitternessmar [pain, unpleasantness] of deathmâveth [separation from life, eternal punishment] is pastçûwr■ [has turned aside, is no longer a threat]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁמוּאֵ֗ל | Samuel | Noun proper masculine |
| הַגִּ֤ישׁוּ | bring near | Verb, Hiphil, imperative second person masculine plural |
| אֵלַי֙ | to me | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| אֲגַג֙ | Agag | Noun proper masculine |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| עֲמָלֵ֔ק | Amalek | Noun proper |
| וַיֵּ֣לֶךְ | and he came | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלָ֔יו | to him | Preposition, suffix |
| אֲגַ֖ג | Agag | Noun proper masculine |
| מַעֲדַנֹּ֑ת | bonds | Noun common, feminine plural absolute |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲגָ֔ג | Agag | Noun proper masculine |
| אָכֵ֖ן | truly | Particle |
| סָ֥ר | it has departed | Verb, Qal, perfect third person masculine singular |
| מַר־ | [the] bitterness of | Adj |
| הַמָּֽוֶת׃ ס | death | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Samuel said, “Bring me Agag king of the Amalekites.” Agag came to him cheerfully, for he thought, “Surely the bitterness of death is past.” |
| KJV | ¶ Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. |
| ASV | Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him cheerfully. And Agag said, Surely the bitterness of death is past. |
| YLT | and Samuel saith, 'Bring ye nigh unto me Agag king of Amalek,' and Agag cometh unto him daintily, and Agag saith, 'Surely the bitterness of death hath turned aside.' |
| WEB | Then Samuel said, “Bring Agag the king of the Amalekites here to me!” Agag came to him cheerfully. Agag said, “Surely the bitterness of death is past.” |
| BBE | Then Samuel said, Make Agag, the king of the Amalekites, come here to me. And Agag came to him shaking with fear. And Agag said, Truly the pain of death is past. |
Where they part company is הַגִּ֤ישׁוּ — see How Translations Differ.
The sentence contains a main clause followed by two subordinate clauses that elaborate on Agag's actions and thoughts.







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 15:32
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 Confrontation with Agaggenerated
1 Samuel 15:32 describes a pivotal moment where Samuel, the prophet, commands the Amalekite king Agag to be brought before him after Israel's battle with Amalek. Agag approaches Samuel with a false sense of security, believing that the danger has passed. This interaction highlights the theme of divine judgment and the consequences of disobedience, as seen in the broader context of Saul's failure to fully carry out God's command regarding Amalek.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 48:44 | “Whoever flees the panic will fall into the pit, and whoever climbs from the pit will be caught in the snare. For I will bring upon Moab the year of their punishment,” declares the LORD. |
| 2 | 1 Thessalonians 5:3 | While people are saying, “Peace and security,” destruction will come upon them suddenly, like labor pains on a pregnant woman, and they will not escape. |
| 3 | Revelation 18:7 | As much as she has glorified herself and lived in luxury, give her the same measure of torment and grief. In her heart she says, ‘I sit as queen; I am not a widow and will never see grief.’ |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שְׁמוּאֵל, she.mu.'Elgenerated
The name שְׁמוּאֵל (Shmuw'el) means 'heard of God.' It refers to the prophet and judge who played a crucial role in Israel's transition from judges to monarchy. Samuel's prophetic authority is significant in this narrative, as he delivers God's messages and judgments.
Samuel's role as a prophet is underscored by his direct communication with God and his responsibility to convey divine instructions to the people of Israel, particularly regarding their leadership decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is יֹּ֣אמֶר, he said, which governs the command to bring Agag. The structure is straightforward, with Samuel's command followed by Agag's response.
The sentence flows logically, with Samuel's directive leading directly to Agag's approach, emphasizing the immediacy of the confrontation.
Septuagint Backgroundgenerated
The Septuagint translates יֹּ֣אמֶר as εἶπεν, which means 'he said.' This choice maintains the direct speech of Samuel, reflecting the authoritative nature of his command.
The Greek rendering of Agag's approach as προσαγάγετε suggests a formal presentation, aligning with the gravity of the situation and the impending judgment.
In plain words — the whole versegenerated
1 Samuel 15:32 recounts how Samuel tells Saul to bring Agag, the king of the Amalekites, to him. Agag comes confidently, thinking that he is no longer in danger, but Samuel's words reveal that judgment is still to come.
Frequently Asked Questionsgenerated
Agag believed that since he was not killed immediately after the battle, the threat to his life had subsided.
Samuel's command to bring Agag signifies the impending judgment against Amalek for their actions against Israel.
This passage reflects Saul's failure to fully obey God's command, leading to consequences that Samuel must address.
Agag's title indicates his royal status among the Amalekites, highlighting the conflict between Israel and Amalek.
Reflection Questionsgenerated
- What does Agag's confidence reveal about his understanding of the situation?
- How does Samuel's role as a prophet shape the events in this passage?
- In what ways can we see the consequences of disobedience in our own lives?
- What lessons can we learn from Samuel's confrontation with Agag?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this passage, noting the themes of humility and obedience in the face of divine authority.
36. Kings adore the Lord when the proud and scornful humble themselves to carry out the Lord's commands. The unchaste adore when they are subjected to God through the obedience of chastity.Early Church Fathers on 1 Samuel 15 →
And Samuel said: Bring Agag to me, etc. Agag, as mentioned above, means 'covered'; Amalek is called a people of locusts or a people who lick.Early Church Fathers on 1 Samuel 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 15:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Samuel, bring you hither to me Agag the king of the Amalekites,.... This he said very probably to some of Saul's officers, and in his presence, and before all the people met together for
Read John Gill on 1 Samuel 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past.
Read Robert Jamieson on 1 Samuel 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDelicately, or in delights, or in his ornaments, i.e. he came not like an offender, expecting the sentence of death, but in that garb and gesture which became his quality. And Agag said, or, for Agag said; this being the reason why he came so. The bitterness of death is past: I who have escaped death from the hands of a warlike prince in the fury of battle, shall certainly never suffer death from an old prophet in time of peace.
Read Matthew Poole on 1 Samuel 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 15:32 Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past.Ver. 32. And Agag came unto him delicately.] Gressu et incessu regio, et superbo, stately and haughtily, with the garb and gait of a king; as little dreaming of death. Ultimus sanitatis gradus est morbo proximus, say physicians. The wicked when nearest misery, are oft in greatest security: as here Agag. Vatab. Pinguissimus et tremens. - Vulg., sc., prae pinguedine.
Read John Trapp on 1 Samuel 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) Bring ye hither to me Agag the king of the Amalekites.—But in the public service of thanksgiving there was one stern act of judgment still to be done. The King of the Amalekites had been sentenced to die. Saul had spared him for selfish reasons of his own; we need not discuss here the apparent harshness of the doom. There were, no doubt, amply sufficient reasons for the seemingly hard sentence on the people of Amalek: such as their past crimes, their evil example, the unhappy influence which they probably exercised on the surrounding nations. Weighed in the balance of the Divine justice, Amalek had been found wanting; and perhaps—we speak in all reverence—this death which was the doom…
Read Charles John Ellicott on 1 Samuel 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Agag came unto him delicately.] The Septuagint have τρεμων, trembling; the original, מעדנת maadannoth, delicacies; probably איש ish, man, understood; a man of delights, a pleasure-taker: the Vulgate, pinguissimus et tremens, "very fat and trembling." Surely the bitterness of death is past.] Almost all the versions render this differently from ours. Surely death is bitter, is their general sense; and this seems to be the true meaning.
Read AdamClarke on 1 Samuel 15 →
CambridgeThe Cambridge Bible for Schools and Colleges32–35. The execution of Agag. Samuel’s departure 32. delicately] Rather, cheerfully: not fearing any harm from the aged prophet, as the king had spared his life. But the meaning of the word is very doubtful. The Sept. has “trembling;” the Vulg. a curious double rendering, “sleek and trembling” (pinguissimus et tremens). Surely the bitterness of death is past] This was what Agag said to himself, expecting to be spared. But the Sept. (from a different reading) gives: “Is death so bitter?” Vulg. “Does bitter death thus sever [me from life]?” (Siccine separat amara mors?) representing Agag as afraid.
Read Cambridge on 1 Samuel 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleDelicately - This phrase is very obscure. The meaning of the word so rendered is “dainties, delights” Genesis 49:20; Proverbs 29:17; Lamentations 4:5, which hardly gives a tolerable sense here.
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, “Bring me Agag king of the Amalekites.” Agag came to him cheerfully, for he thought, “Surely the bitterness of death is past.”
Then Samuel said, “Bring Agag the king of the Amalekites here to me!” Agag came to him cheerfully. Agag said, “Surely the bitterness of death is past.”
Then Samuel said, “Bring me Agag king of the Amalekites.” Agag came to him cheerfully, for he thought, “Surely the bitterness of death is past.”
Then Samuel said, “Bring me King Agag of the Amalekites.” So Agag came to him trembling, thinking to himself, “Surely death is bitter!”
Tyndale line
¶ Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past.
Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him cheerfully. And Agag said, Surely the bitterness of death is past.
Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past.
Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came to him delicately. And Agag said, Surely the bitterness of death is past.
Then saide Samuel, Bring yee hither to me Agag ye King of the Amalekites: and Agag came vnto him pleasantly, and Agag saide, Truely the bitternesse of death is passed.
Strictly literal
And Samuel said, Bring ye near to me Agag the king of Amalek. And Agag came to him gaily. And Agag said, Surely the bitterness of death is past.
and Samuel saith, 'Bring ye nigh unto me Agag king of Amalek,' and Agag cometh unto him daintily, and Agag saith, 'Surely the bitterness of death hath turned aside.'
and Samuel says, “Bring Agag king of Amalek to me,” and Agag comes to him daintily, and Agag says, “Surely the bitterness of death has turned aside.”
And Samuel said, Bring ye hither unto me Agag the king of the 'Amalekites: and Agag came unto him cheerfully; and Agag said, Surely the bitterness of death is past.
Then Samuel said, “Bring Agag the king of the Amalekites here to me.” Agag came to him confined with chains and said, “Surely the bitterness of death has past.”
From the Latin
And Samuel said: Bring hitherto me Agag the king of Amalec. And Agag was presented to him very fat, and trembling. And Agag said: Doth bitter death separate in this manner?
Simplified
Then Samuel said, “Bring me Agag, king of the Amalekites.” Agag came to him confidently, for he thought, “The threat of being killed must have passed.”
Then Samuel said, Make Agag, the king of the Amalekites, come here to me. And Agag came to him shaking with fear. And Agag said, Truly the pain of death is past.
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 other witnesses, including the Septuagint and the Dead Sea Scrolls, largely agree with the Masoretic Text, preserving the core elements of the narrative. The Septuagint matches 16 of the 18 words, indicating a close relationship, while the Dead Sea Scrolls provide fragments that confirm the essential details of the confrontation.
וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַגִּ֤ישׁוּ אֵלַי֙ אֶת־ אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וַיֵּ֣לֶךְ אֵלָ֔יו אֲגַ֖ג מַעֲדַנֹּ֑ת וַיֹּ֣אמֶר אֲגָ֔ג אָכֵ֖ן סָ֥ר מַר־ הַמָּֽוֶת׃ ס
16 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.
[ויאמר] שמואל [הגישו] [אל׳י] [את] אגוג מלך [עמלק] [וילך] [אלי׳ו] [אגג]
11 words of the verse are on this fragment — 3 partly restored, 8 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 15:32
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…
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
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 | Suff — Preposition · suffixHRd/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֲגָג (Agag) refers to a title for kings of the Amalekites, notably a king who was spared by Saul but later killed by Samuel. The name is associated with the meaning "I will overtop" and is mentioned in Numbers 24:7 and 1 Samuel 15:8. The derivation of the term is uncertain, with some lexicons suggesting a connection to the word for flame.
אֲגָג, (אֲגַג Nu 24:7) n.pr.m. (violent?) king of Amalek
base
H90 אֲגָג, אֲגַג
90 'Agag ag-ag'
or uAgag {Ag-awg'}; of uncertain derivation (compare 89);
flame; Agag, a title of Amalekitish kings:--Agag.
see HEBREW for 089
אֲגָג (a.gag) — Agag.
A man living at the time of Egypt and Wilderness, only mentioned at Num.24.7
§ Agag = "I will overtop"
king of Amalek, spared by Saul but slain by Samuel
אֲגָג (a.gag) — Agag.
A man living at the time of United Monarchy, first mentioned at 1Sa.15.8
Also named: a.ga.gi (אֲגָגִי "Agagite" H0091)
§ Agag = "I will overtop"
king of Amalek, spared by Saul but slain by Samuel
N-proper — Noun proper masculineHNpm
a'-gag ('aghagh, or 'aghagh, meaning unknown, possibly "violent," BDB): A name, or title, applied to the king of the Amalekites, like Abimelech in Philistia and Pharaoh in Egypt. It is used of two of these kings:
(1) A king of Amalek, mentioned by Balaam (Nu 24:7) in his blessing of Israel;
(2) A later king, in the days of King Saul (1Sa 15). Saul was sent with his army to destroy the Amalekites, who had so violently opposed Israel in the Wilderness. He disregarded the Divine command, sparing the best of the spoil, and saving Agag the king alive (1Sa 15:8,9). After rebuking Saul, Samuel had Agag put to death for all the atrocities committed by himself and his nation (1Sa 15:32,33).
Edward Mack
Agag
Flame, the usual title of the Amalekite kings, as “Pharaoh” was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Num. 24:7). He lived at the time of the Exodus.
(2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).
(flame), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in (Numbers 24:7) and another in 1Sam 15:8,9,20,32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovah’s well-known will. (Exodus 17:14; 25:17) For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [SAMUEL]. Haman is called the AGAGITE in (Esther 3:1,10; 8:3,5) The Jews consider him a descendant of Agag the Amalekite.
1. A general name of the kings of the Amalekites; apparently like Pharaoh for the Egyptian kings, Nu 1:1-36:13 24:7 1Sa 15:8. The last one mentioned in Scripture was "hewed in pieces" by Samuel, before the Lord, because Saul had sinfully spared him and the flocks and herds, when ordered utterly to exterminate them. He seems to have incurred an uncommon punishment by infamous cruelties, 1Sa 15:33
2. Agagite, in Es 3:1,10 8:3,5 is used to mark the nation whence Haman sprung. Josephus explains the word by Amalekite.
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)
N-ms — Noun common · masculine singular constructHNcmsc
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 עֲמָלֵק (*Amalek*) refers to a descendant of Esau and his descendants, who are associated with a tribe in southern Canaan. The name is interpreted as meaning 'dweller in a valley.' Amalek is first mentioned in Genesis 36:12, where he is identified as the son of Eliphaz and Timnah.
עֲמָלֵק 39 n.pr.gent. Amalek
base
H6002 עֲמָלֵק Amalek
6002 `Amaleq am-aw-lake'
probably of foreign origin; Amalek, a descendant of Esau;
also his posterity and their country:--Amalek.
עֲמָלֵק (a.ma.leq) — Amalek.
Amalek = "dweller in a valley"
people in southern Canaan
2) descendants of Amalek
Also named: a.ma.le.qi (עֲמָלֵקִי "Amalekite" H6003)
עֲמָלֵק (a.ma.leq) — Amalek.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.12;
son of: Eliphaz (H0464) and Timna (H8555);
brother of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073) and Korah (H7141H)
§ Amalek = "dweller in a valley"
1) son of Eliphaz by his concubine Timnah, grandson of Esau, and progenitor of a tribe of people in southern Canaan
2) descendants of Amalek
N-proper — Noun properHNpl
am'-a-lek (`amaleq): The son, by his concubine Timna, of Eliphaz, the eldest son of Esau. He was one of the chiefs (the King James Version dukes) of Edom (Ge 36:12,16). See AMALEKITE.
Amalek
Dweller in a valley, the son of Eliphaz and grandson of Esau (Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen. 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.
(dweller in a valley), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain ("duke," Authorized Version) of Edom. (Genesis 36:12,16; 1 Chronicles 1:36) (B.C. about 1700.)
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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 | Suff — Preposition · suffixHRd/Sp3ms
אֲגָג (Agag) refers to a title for kings of the Amalekites, notably a king who was spared by Saul but later killed by Samuel. The name is associated with the meaning "I will overtop" and is mentioned in Numbers 24:7 and 1 Samuel 15:8. The derivation of the term is uncertain, with some lexicons suggesting a connection to the word for flame.
אֲגָג, (אֲגַג Nu 24:7) n.pr.m. (violent?) king of Amalek
base
H90 אֲגָג, אֲגַג
90 'Agag ag-ag'
or uAgag {Ag-awg'}; of uncertain derivation (compare 89);
flame; Agag, a title of Amalekitish kings:--Agag.
see HEBREW for 089
אֲגָג (a.gag) — Agag.
A man living at the time of Egypt and Wilderness, only mentioned at Num.24.7
§ Agag = "I will overtop"
king of Amalek, spared by Saul but slain by Samuel
אֲגָג (a.gag) — Agag.
A man living at the time of United Monarchy, first mentioned at 1Sa.15.8
Also named: a.ga.gi (אֲגָגִי "Agagite" H0091)
§ Agag = "I will overtop"
king of Amalek, spared by Saul but slain by Samuel
N-proper — Noun proper masculineHNpm
a'-gag ('aghagh, or 'aghagh, meaning unknown, possibly "violent," BDB): A name, or title, applied to the king of the Amalekites, like Abimelech in Philistia and Pharaoh in Egypt. It is used of two of these kings:
(1) A king of Amalek, mentioned by Balaam (Nu 24:7) in his blessing of Israel;
(2) A later king, in the days of King Saul (1Sa 15). Saul was sent with his army to destroy the Amalekites, who had so violently opposed Israel in the Wilderness. He disregarded the Divine command, sparing the best of the spoil, and saving Agag the king alive (1Sa 15:8,9). After rebuking Saul, Samuel had Agag put to death for all the atrocities committed by himself and his nation (1Sa 15:32,33).
Edward Mack
Agag
Flame, the usual title of the Amalekite kings, as “Pharaoh” was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Num. 24:7). He lived at the time of the Exodus.
(2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).
(flame), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in (Numbers 24:7) and another in 1Sam 15:8,9,20,32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovah’s well-known will. (Exodus 17:14; 25:17) For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [SAMUEL]. Haman is called the AGAGITE in (Esther 3:1,10; 8:3,5) The Jews consider him a descendant of Agag the Amalekite.
1. A general name of the kings of the Amalekites; apparently like Pharaoh for the Egyptian kings, Nu 1:1-36:13 24:7 1Sa 15:8. The last one mentioned in Scripture was "hewed in pieces" by Samuel, before the Lord, because Saul had sinfully spared him and the flocks and herds, when ordered utterly to exterminate them. He seems to have incurred an uncommon punishment by infamous cruelties, 1Sa 15:33
2. Agagite, in Es 3:1,10 8:3,5 is used to mark the nation whence Haman sprung. Josephus explains the word by Amalekite.
מַעֲדַנּוֹת (ma'adannot) refers to bonds or bands, indicating a form of connection or influence. It is derived from the root word for 'bond' and appears in the plural form. The entries consistently describe it as related to groups or connections.
מַעֲדַנּוֹת n.f.pl. bonds, bands
base
H4575 מַעֲדַנּוֹת, מַעֲדַנָּה
4575 ma`adannah mah-ad-an-naw'
by transitive from 6029; a bond, i.e. group:--influence.
see HEBREW for 06029
מַעֲדַנּוֹת (ma.a.dan.nah) — bond.
bonds, bands
HNcfpa — Noun common · feminine plural absoluteHNcfpa
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
אֲגָג (Agag) refers to a title for kings of the Amalekites, notably a king who was spared by Saul but later killed by Samuel. The name is associated with the meaning "I will overtop" and is mentioned in Numbers 24:7 and 1 Samuel 15:8. The derivation of the term is uncertain, with some lexicons suggesting a connection to the word for flame.
אֲגָג, (אֲגַג Nu 24:7) n.pr.m. (violent?) king of Amalek
base
H90 אֲגָג, אֲגַג
90 'Agag ag-ag'
or uAgag {Ag-awg'}; of uncertain derivation (compare 89);
flame; Agag, a title of Amalekitish kings:--Agag.
see HEBREW for 089
אֲגָג (a.gag) — Agag.
A man living at the time of Egypt and Wilderness, only mentioned at Num.24.7
§ Agag = "I will overtop"
king of Amalek, spared by Saul but slain by Samuel
אֲגָג (a.gag) — Agag.
A man living at the time of United Monarchy, first mentioned at 1Sa.15.8
Also named: a.ga.gi (אֲגָגִי "Agagite" H0091)
§ Agag = "I will overtop"
king of Amalek, spared by Saul but slain by Samuel
N-proper — Noun proper masculineHNpm
a'-gag ('aghagh, or 'aghagh, meaning unknown, possibly "violent," BDB): A name, or title, applied to the king of the Amalekites, like Abimelech in Philistia and Pharaoh in Egypt. It is used of two of these kings:
(1) A king of Amalek, mentioned by Balaam (Nu 24:7) in his blessing of Israel;
(2) A later king, in the days of King Saul (1Sa 15). Saul was sent with his army to destroy the Amalekites, who had so violently opposed Israel in the Wilderness. He disregarded the Divine command, sparing the best of the spoil, and saving Agag the king alive (1Sa 15:8,9). After rebuking Saul, Samuel had Agag put to death for all the atrocities committed by himself and his nation (1Sa 15:32,33).
Edward Mack
Agag
Flame, the usual title of the Amalekite kings, as “Pharaoh” was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Num. 24:7). He lived at the time of the Exodus.
(2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).
(flame), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in (Numbers 24:7) and another in 1Sam 15:8,9,20,32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovah’s well-known will. (Exodus 17:14; 25:17) For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [SAMUEL]. Haman is called the AGAGITE in (Esther 3:1,10; 8:3,5) The Jews consider him a descendant of Agag the Amalekite.
1. A general name of the kings of the Amalekites; apparently like Pharaoh for the Egyptian kings, Nu 1:1-36:13 24:7 1Sa 15:8. The last one mentioned in Scripture was "hewed in pieces" by Samuel, before the Lord, because Saul had sinfully spared him and the flocks and herds, when ordered utterly to exterminate them. He seems to have incurred an uncommon punishment by infamous cruelties, 1Sa 15:33
2. Agagite, in Es 3:1,10 8:3,5 is used to mark the nation whence Haman sprung. Josephus explains the word by Amalekite.
The Hebrew word אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Adj — AdjHAamsc
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…
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
