1 Samuel 15:33 — Word Study
WLCוַיֹּ֣אמֶר שְׁמוּאֵ֔ל כַּאֲשֶׁ֨ר שִׁכְּלָ֤ה נָשִׁים֙ חַרְבֶּ֔ךָ כֵּן־ תִּשְׁכַּ֥ל מִנָּשִׁ֖ים אִמֶּ֑ךָ וַיְשַׁסֵּ֨ף שְׁמוּאֵ֧ל אֶת־ אֲגָ֛ג לִפְנֵ֥י יְהוָ֖ה בַּגִּלְגָּֽל׃ ס
BSABut SamuelShᵉmûwʼêl [the prophet and judge] declaredʼâmar▸ Asʼăsher your swordchereb [instrument of war, cutting instrument] has made womenʼishshâh [females, mothers] childlessshâkôl■ [bereaved, without offspring] sokên your motherʼêm [female parent, matriarch] will be childlessshâkôl▸ [barren, without children] among womenʼishshâh [females, wives] And SamuelShᵉmûwʼêl [Shemuel, the leader] hacked AgagʼĂgag [the Amalekite king] to piecesshâçaph△▸ [hewed, cut into parts] beforepânîym the LORDYᵉhôvâh [Yehovah, the divine Presence] at GilgalGilgâl [the place of rolling, a region in Palestine]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁמוּאֵ֔ל | Samuel | Noun proper masculine |
| כַּאֲשֶׁ֨ר | just as | Preposition, particle |
| שִׁכְּלָ֤ה | it has made childless | Verb, Piel, perfect third person feminine singular |
| נָשִׁים֙ | women | Noun common, masculine plural absolute |
| חַרְבֶּ֔ךָ | sword your | Noun common feminine singular construct, suffix |
| כֵּן־ | so | Adverb |
| תִּשְׁכַּ֥ל | she will become childless | Verb, Qal, imperfect third person feminine singular |
| מִנָּשִׁ֖ים | from women | Preposition, noun common masculine plural absolute |
| אִמֶּ֑ךָ | mother your | Noun common feminine singular construct, suffix |
| וַיְשַׁסֵּ֨ף | and he cut to pieces | Verb, Piel, sequential imperfect third person masculine singular |
| שְׁמוּאֵ֧ל | Samuel | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אֲגָ֛ג | Agag | Noun proper masculine |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| בַּגִּלְגָּֽל׃ ס | in Gilgal | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Samuel declared: “As your sword has made women childless, so your mother will be childless among women.” And Samuel hacked Agag to pieces before the LORD at Gilgal. |
| KJV | And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal. |
| ASV | And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before Jehovah in Gilgal. |
| YLT | And Samuel saith, 'As thy sword bereaved women — so is thy mother bereaved above women;' and Samuel heweth Agag in pieces before Jehovah in Gilgal. |
| WEB | Samuel said, “As your sword has made women childless, so your mother will be childless among women!” Then Samuel cut Agag in pieces before Yahweh in Gilgal. |
| BBE | And Samuel said, As your sword has made women without children, so now your mother will be without children among women. And Agag was cut up by Samuel, bone from bone, before the Lord in Gilgal. |
Where they part company is שִׁכְּלָ֤ה — see How Translations Differ.
The verse contains a main clause followed by a comparative clause and a result clause, emphasizing the relationship between Agag's actions and the judgment he faces.
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 ›
1 of 17 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 15:33
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 — Samuel's Judgment on Agaggenerated
1 Samuel 15:33 recounts Samuel's declaration to King Agag, emphasizing the consequences of his violent actions against the Israelites. This moment highlights the serious repercussions of sin and the divine judgment that follows. The narrative shows Samuel's role as God's messenger, executing judgment as he confronts the Amalekite king, Agag, for his cruelty and pride.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 9:6 | Whoever sheds the blood of man, by man his blood will be shed; for in His own image God has made mankind. |
| 2 | Exodus 17:11 | As long as Moses held up his hands, Israel prevailed; but when he lowered them, Amalek prevailed. |
| 3 | Numbers 14:45 | Then the Amalekites and Canaanites who lived in that part of the hill country came down, attacked them, and routed them all the way to Hormah. |
| 4 | Judges 1:7 | Then Adoni-bezek said, “Seventy kings with their thumbs and big toes cut off have gathered the scraps under my table. As I have done to them, so God has repaid me.” And they brought him to Jerusalem, where he died. |
| 5 | Matthew 7:2 | For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שִׁכְּלָ֤ה, shi.ke.Lahgenerated
The verb שָׁכֹל (shakol) means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. In this context, it underscores the devastating impact of Agag's actions on women, leading to their childlessness, and serves as a prophetic pronouncement of Agag's own fate.
This verb is used in the Piel stem, which often conveys an intensive action, suggesting that Agag's sword has not only caused loss but has done so in a deliberate and cruel manner. The implications of this word resonate throughout the narrative, emphasizing the gravity of Agag's sins.
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 verse is structured around a main clause introduced by the finite verb וַיֹּ֣אמֶר, and he said, with a complex sentence that includes a comparative clause introduced by כַּאֲשֶׁ֨ר, just as, and a result clause that follows. The arrangement emphasizes the prophetic declaration made by Samuel.
The sentence begins with the subject שְׁמוּאֵ֔ל (Samuel), followed by the actions and consequences he describes. The use of a comparative structure highlights the connection between Agag's actions and the impending judgment on his mother.
Septuagint Backgroundgenerated
The Septuagint translates שִׁכְּלָ֤ה as ἠτέκνωσεν, which means 'to become childless'. This choice reflects a similar understanding of the consequences of Agag's actions, though it may emphasize the result rather than the act of causing loss.
This translation choice aligns with the overall narrative of judgment, portraying the divine response to Agag's cruelty through the lens of loss and bereavement.
In plain words — the whole versegenerated
1 Samuel 15:33 tells us how Samuel confronts Agag, stating that just as Agag's sword has caused women to be childless, so will his mother also be childless. Samuel then executes judgment by cutting Agag into pieces before the Lord at Gilgal, illustrating the severe consequences of Agag's actions.
Frequently Asked Questionsgenerated
Samuel is pronouncing judgment on Agag, indicating that just as he has caused suffering to others, he will also experience loss in a profound and personal way.
Samuel cuts Agag to pieces as an act of divine judgment, demonstrating that Agag's actions against Israel have consequences that demand a severe response.
Gilgal is significant as the location where Samuel executes judgment on Agag, symbolizing a place of transition and divine presence for the Israelites.
This passage reflects divine justice by showing that those who commit acts of violence and pride will ultimately face consequences for their actions, as seen in Samuel's declaration and execution of judgment.
Reflection Questionsgenerated
- What can we learn about the consequences of our actions from Samuel's declaration to Agag?
- In what ways can we ensure that our actions align with God's justice and righteousness?
- How does this passage challenge us to reflect on the impact of our words and deeds on others?
- What does it mean for us to confront wrongdoing in our own lives, as Samuel did with Agag?
The early church on this verse — how the Fathers read it
Early commentators have reflected on this passage, interpreting Samuel's actions and words as a profound statement on sin and judgment. Here are some insights from Gregory the Dialogist and Bede.
38. What is the mother of carnal sense, if not original sin? For since before the sin of the first man no lust was present in the members, the Amalekite king did not exist.Early Church Fathers on 1 Samuel 15 →
And Samuel said, "As your sword has made women childless, etc." Understand the sword of Agag as the most effective fury of pride;Early Church Fathers on 1 Samuel 15 →
And Samuel hewed Agag in pieces, etc. And every spiritual and prophetic teacher hews the king of the licking people in pieces;Early Church Fathers on 1 Samuel 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 15:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Samuel said, as thy sword hath made women childless,.... Or, "bereaved (s)" them, not of their children only, but of their husbands also, and so made them both childless and widows; by which it
Read John Gill on 1 Samuel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal. Samuel hewed Agag.
Read Robert Jamieson on 1 Samuel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy sword hath made women childless; whereby it appears that he was a cruel tyrant, and guilty of really bloody actions, and that towards God’ s people, though it be not related elsewhere. And this seems to be added for the fuller vindication of God’ s justice, and to show, that although God did at this time remember and revenge a crime committed by this man’ s ancestors four hundred years ago, yet he did not punish an innocent son for his father’ s crimes, but one that allowed and persisted in the same evil courses. Samuel hewed Agag in pieces by Divine instinct, and in pursuance of God’ s express and particular command, above, , which being sinfully neglected by Saul, is now executed by…
Read Matthew Poole on 1 Samuel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 15:33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.Ver. 33. As thy sword hath made women childless.] Thine and thy predecessors’ , in whose footsteps thou hast trodden; being Mali corvi, malum ovum, neither good egg, nor good bird. And Samuel hewed Agag.] With his own hands likely, as Phinehas stabbed Zimri, and Elias slew the Baalites, not out of a desire of revenge, but a zeal for justice: such as was that in Charles V, who, hearing that his general Farnesius had ravished certain gentlewomen, said, If I had the villain here, I would despatch him with mine own hand.…
Read John Trapp on 1 Samuel 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Samuel hewed Agag in pieces.—It has been suggested, with some probability, that these words refer to a peculiar form of putting to death, like the quartering in vogue during the Middle Ages.
Read Charles John Ellicott on 1 Samuel 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. As thy sword hath made women childless] It appears that Agag had forfeited his life by his own personal transgressions, and that his death now was the retribution of his cruelties. And Samuel hewed Agag in pieces] 1. What Samuel did here he did in his magisterial capacity; and, 2. It is not likely he did it by his own sword, but by that of an executioner. What kings, magistrates, and generals do, in an official way, by their subjects, servants, or soldiers, they are said to do themselves; qui facit per alterum, facit per se.
Read AdamClarke on 1 Samuel 15 →CambridgeThe Cambridge Bible for Schools and Colleges33. As thy sword, &c.] By the law of retaliation Agag’s life was forfeit. Cp. Judges 1:7. hewed Agag in pieces before the Lord] A solemn execution of the Divine sentence which Saul had neglected. The word rendered “hewed in pieces” is a different one from that used in 1 Samuel 11:7, and occurs nowhere else. It may perhaps mean no more than “executed” (Sept. ἔ ?óöáîå). The E. V. follows the Vulg.: “in frusta concidit.”
Read Cambridge on 1 Samuel 15 →Albert Barnes1798–1870Barnes' Notes on the BibleHewed in pieces - Only found in this passage. Samuel thus executed the חרם chērem 1 Samuel 15:3 which Saul had violated, and so both saved the nation from the guilt of a broken oath, and gave a
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
But Samuel declared: “As your sword has made women childless, so your mother will be childless among women.” And Samuel hacked Agag to pieces before the LORD at Gilgal.
Samuel said, “As your sword has made women childless, so your mother will be childless among women!” Then Samuel cut Agag in pieces before Yahweh in Gilgal.
But Samuel declared: “As your sword has made women childless, so your mother will be childless among women.” And Samuel hacked Agag to pieces before the LORD at Gilgal.
Samuel said, “Just as your sword left women childless, so your mother will be the most bereaved among women!” Then Samuel hacked Agag to pieces there in Gilgal before the Lord.
Tyndale line
And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.
And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before Jehovah in Gilgal.
And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.
And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.
And Samuel sayde, As thy sworde hath made women childlesse, so shall thy mother bee childelesse among other women. And Samuel hewed Agag in pieces before the Lord in Gilgal.
Strictly literal
And Samuel said, As thy sword has made women childless, so shall thy mother be childless above women. And Samuel hewed Agag in pieces before Jehovah in Gilgal.
And Samuel saith, 'As thy sword bereaved women — so is thy mother bereaved above women;' and Samuel heweth Agag in pieces before Jehovah in Gilgal.
And Samuel says, “As your sword bereaved women—so is your mother bereaved above women”; and Samuel hews Agag in pieces before YHWH in Gilgal.
And Samuel said, As thy sword did make women childless, so shall thy mother be childless among women; and Samuel hewed Agag in pieces before the Lord in Gilgal.
Samuel replied, “As your sword has made women childless, so shall your mother be childless among women.” Then Samuel chopped Agag to pieces before Yahweh at Gilgal.
From the Latin
And Samuel said: As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed him in pieces before the Lord in Galgal.
Simplified
But Samuel said, “In the same way that your sword has made women childless, so too your mother will be childless among women.” Samuel cut Agag to pieces before the Lord at Gilgal.
And Samuel said, As your sword has made women without children, so now your mother will be without children among women. And Agag was cut up by Samuel, bone from bone, before the Lord in Gilgal.
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 1 Samuel 15:33, with only minor differences in structure and word order. The Septuagint preserves the core message of Samuel's declaration and Agag's fate.
וַיֹּ֣אמֶר שְׁמוּאֵ֔ל כַּאֲשֶׁ֨ר שִׁכְּלָ֤ה נָשִׁים֙ חַרְבֶּ֔ךָ כֵּן־ תִּשְׁכַּ֥ל מִנָּשִׁ֖ים אִמֶּ֑ךָ וַיְשַׁסֵּ֨ף שְׁמוּאֵ֧ל אֶת־ אֲגָ֛ג לִפְנֵ֥י יְהוָ֖ה בַּגִּלְגָּֽל׃ ס
16 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 15:33
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
The Hebrew word שָׁכֹל (shakol) primarily means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. It can refer to causing barrenness or abortion and includes related forms like שָׁכוּל (shakul), meaning 'childless.' The entries reflect a range of meanings associated with loss of children, but there is no significant disagreement among the lexicons.
[שָׁכֹל, שָׁכַל] vb. be bereaved
Qal be bereaved
Pi.
make childless
cause barrenness, or abortion
shew barrenness, or abortion
Hiph. miscarrying womb
base
[שָׁכוּל] adj. childless (through bereavement);—fs. Is 49:21
ref
מְשַׁכֶּ֫לֶת n.f.abstr. barrenness, 2 K 2:21
ref
H7921a שָׁכֹל, שָׁכַל be bereaved .be bereaved
. . make childless
. . cause barrenness, or abortion
. shew barrenness, or abortion
. miscarrying womb
H7921b שָׁכוּל childless H7921c מְשַׁכֶּ֫לֶת n. f. abstr. childless (through bereavement)
7921 shakol shaw-kole'
a primitive root; properly, to miscarry, i.e. suffer
abortion; by analogy, to bereave (literally or
figuratively):--bereave (of children), barren, cast calf
(fruit, young), be (make) childless, deprive, destroy, X
expect, lose children, miscarry, rob of children, spoil.
שָׁכֹל (sha.khol) — be bereaved.
1) to be bereaved, make childless, miscarry
1a) (Qal) to be bereaved
1b) (Piel)
1b1) to make childless
1b2) to cause barrenness, show barrenness or abortion
1b3) to miscarry
1c) (Hiphil) miscarrying (participle)
שָׁכוּל (sha.khul) — childless.
adj
childless (through bereavement)
Also means: shak.kul (שַׁכּוּל "childless" H7909)
מְשַׁכֶּ֫לֶת (me.sha.ke.let) — barenness.
barrenness
V-Piel-Perf-3fs — Verb · Piel · perfect third person feminine singularHVpp3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fp — Noun common · masculine plural absoluteHNcmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
The Hebrew word שָׁכֹל (shakol) primarily means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. It can refer to causing barrenness or abortion and includes related forms like שָׁכוּל (shakul), meaning 'childless.' The entries reflect a range of meanings associated with loss of children, but there is no significant disagreement among the lexicons.
[שָׁכֹל, שָׁכַל] vb. be bereaved
Qal be bereaved
Pi.
make childless
cause barrenness, or abortion
shew barrenness, or abortion
Hiph. miscarrying womb
base
[שָׁכוּל] adj. childless (through bereavement);—fs. Is 49:21
ref
מְשַׁכֶּ֫לֶת n.f.abstr. barrenness, 2 K 2:21
ref
H7921a שָׁכֹל, שָׁכַל be bereaved .be bereaved
. . make childless
. . cause barrenness, or abortion
. shew barrenness, or abortion
. miscarrying womb
H7921b שָׁכוּל childless H7921c מְשַׁכֶּ֫לֶת n. f. abstr. childless (through bereavement)
7921 shakol shaw-kole'
a primitive root; properly, to miscarry, i.e. suffer
abortion; by analogy, to bereave (literally or
figuratively):--bereave (of children), barren, cast calf
(fruit, young), be (make) childless, deprive, destroy, X
expect, lose children, miscarry, rob of children, spoil.
שָׁכֹל (sha.khol) — be bereaved.
1) to be bereaved, make childless, miscarry
1a) (Qal) to be bereaved
1b) (Piel)
1b1) to make childless
1b2) to cause barrenness, show barrenness or abortion
1b3) to miscarry
1c) (Hiphil) miscarrying (participle)
שָׁכוּל (sha.khul) — childless.
adj
childless (through bereavement)
Also means: shak.kul (שַׁכּוּל "childless" H7909)
מְשַׁכֶּ֫לֶת (me.sha.ke.let) — barenness.
barrenness
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
שָׁסַף (shacaph) is a primitive root meaning to cut in pieces or to slaughter. The primary usage is in the Piel form, indicating the action of hewing in pieces, though its exact meaning is uncertain. It appears in contexts such as 1 Samuel 15:33.
[שָׁסַף] vb. dub.: Pi. hew in pieces;—1 S 15:33
ref
H8158 שָׁסַף
8158 shacaph shaw-saf'
a primitive root; to cut in pieces, i.e. slaughter:--hew in
pieces.
שָׁסַף (sha.saph) — to hew.
1) (Piel) to hew in pieces, cut in pieces
1a) meaning uncertain
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
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…
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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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
גִּלְגָּל (gilgal) refers to a name for several locations in ancient Palestine, derived from the idea of a 'wheel' or 'rolling.' It is notably the site of the Israelite camp east of Jericho and associated with significant events such as the leadership of Samuel and the anointing of Saul. The term also identifies a dwelling place for prophets in northern Israel.
גִּלְגָּל n.pr.loc. (= (sacred) circle of stones)
place E. of Jericho, where Isr. lay encamped
place on border between Judah & Benjamin
place in N. Isr., dwelling of prophets
place in N. Isr. near Mt. Gerizim and Mt. Ebal
in phr.
base
H1537 גִּלְגָּל (= (sacred) circle of stones) . place E. of Jericho, where Isr. lay encamped
. place on border between Judah & Benjamin
. place in N. Isr., dwelling of prophets
. place in N. Isr. near Mt. Gerizim and Mt. Ebal
. in phr.
1537 Gilgal ghil-gawl'
the same as 1536 (with the article as a properly, noun);
Gilgal, the name of three places in Palestine:--Gilgal. See
also 1019.
see HEBREW for 01536
see HEBREW for 01019
גִּלְגָּל (gil.gal) — Gilgal.
§ Gilgal = "a wheel, rolling"
the first site of an Israelite camp west of the Jordan, east of Jericho, here Samuel was judge, and Saul was made king; later used for illicit worship
גִּלְגָּל (gil.gal) — Gilgal.
§ Gilgal = "a wheel, rolling"
dwelling place of prophets in northern Israel about four miles (7 km) from Shiloh and Bethel
גִּלְגָּל (gil.gal) — Galilee.
Gilgal = "a wheel, rolling"
a region conquered by Joshua, site unsure
Another spelling of ga.lil (גָּלִיל "Galilee" H1551)
Prep | N-proper — Preposition · noun properHRd/Npl
gil'-gal (gilgal, "circle"; Galgala): The article is always with the name except in Jos 5:9. There are three places to which the name is attached:
(1) The first camp of Israel after crossing the Jordan (Jos 4:19; 5:9,10; 9:6; 10:7; 14:6; 15:7; De 11:30). According to Jos 15:7 it lay to the North of the valley of Achor, which formed the border between Judah and Benjamin. Here 12 memorial stones taken from the bed of the river were set up by Joshua, after the miraculous crossing of the Jordan; and here (Jos 5:5) the people were circumcised preparatory to their possession of the land, when it is said in Josh, with a play upon…
Gilgal
Rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Josh. 9:6; 10:6). It was “beside the oaks of Moreh,” near which Abraham erected his first altar (Gen. 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of…
(a wheel; rolling). The site of the first camp of the Israelites on the west of the Jordan, the place at which they passed the first night after crossing the river, and where the twelve stones were set up which had been taken from the bed of the stream, (Joshua 4:19,20) comp. Josh 4:3 Where also they kept the first passover in the land of Canaan ch. (Joshua 5:10) It was "in the east border of Jericho," apparently on a hillock or rising ground, (Joshua 5:3) comp. Josh 5:9 In the Arboth-Jericho (Authorized Version "the plains"), that is, the hot depressed district of the Ghor which lay between the town and the Jordan. ch. (
A rolling,
1. A celebrated place between the Jordan and Jericho, where the Israelites first encamped, after the passage of that river; where also they were circumcised, and kept their first Passover in Canaan, Jos 4:19 5:9,10. It continued to be the headquarters of the Israelites for several years, while Joshua was occupied in subduing the land, Jos 9:6 10:6,15,43. A considerable city was afterwards built there, Jos 15:7, which became famous for many events. Here the tabernacle rested, until its removal to Shiloh; here also, according to the prevalent opinion, Samuel offered sacrifices, and held his court as a judge of Israel; and here Saul was crowned, 1Sa 7:16 10:8 11:15